96 - Kitap ve Sünnete Sarılmak

Tarık b. Şihab şöyle demiştir: Yahudilerden biri Ömer'e "Ya emire'lmu'minin 'Bugün size dininizi ikma/ ettim, üzerinize nimeti tamam/adım ve sizin için din olarak İs/amı beğendim'(Maide 3) ayet-i kerimesi bize inseydi, biz o günü bayram günü olarak kutlardık dedi. Bunun üzerine Hz. Ömer "Ben bu ayetin hangi gün indiğini biliyorum. Ayet Arafe'de bir Cuma günü indi" dedi

Enes b. Malik Müslümanların Ebu Bekir'e bey'atlarının ertesi günü Ömer'in Nebi Sallallahu Aleyhi ve Sellem'in minberine çıkarak şöyle dediğini işitti: Ömer, Ebu Bekir' den önce teşehhüdde bulundu ve şöyle dedi: İmdi! Allah, Resulü için kendi katındaki sevap ve şerefi, sizin katınızdaki makam ve mansıblara tercih etmiştir. Bu, Allah'ın Nebiinize hidayet ettiğiKitabıdır. Onu alın ki hidayete eresiniz. Çünkü Allah onunla Nebiine hidayet etmiştir

İbn Abbas şöyle demiştir: Nebi Sallallahu Aleyhi ve Sellem beni bağrına bastı ve "Allah'ım ona kitabı öğret!" diye dua etti.

Ebu Berze şöyle demiştir: "Yüce Allah İslamla ve Muhammed'le ihtiyacınızı gidermiş veya sizi uyandırmıştır." Ebu Abdullah şöyle demiştir: Bu rivayette "......" yuğnikum fiili geçmektedir. O aslında "" "ne'aşekum" şeklindedir. I'tisam Bölümünün aslına bakmak gerekir

Abdullah b. Dinar reported that Abdullah b. Umar wrote to Abd al-Malik b. Marwan pledging allegiance to him, saying: "I pledge to you obedience and submission upon the Sunnah of Allah and the Sunnah of His Messenger, to the best of my ability."

Ebu Hureyre r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Ben cevamiu'l-kelim (özlü ve kapsamlı sözler) ile gönderildim. Bana (bir aylık mesafedeki düşmanın gönüllerine) korku salmak suretiyle yardım edildi. Bir de ben uyuduğum sırada bana yeryüzünün hazinelerinin anahtarları getirildi de benim elime konuldu." (Sonra) Ebu Hureyre şöyle demiştir: Resulullah Sallallahu Aleyhi ve Sellem (bu hazinelerden hiçbirisine nail olmadan bu dünyadan) gitti. Şimdi siz bu hazineleri iştahla yiyorsunuz. Ebu Hureyre burada "telğasuneha" veya "terğasuneha" ya da buna benzer bir fiil kullandı

Bu metin, Abdullah b. Zeyd'in naklettiği hadis ile Fethu'l-Bari'nin bu hadise dair kapsamlı açıklamalarını içermektedir. Başlıca ele alınan konular şunlardır:

1. "Keşke/Lev" demenin caizliği ve bu konudaki alim görüşleri
2. Şeytana kapı açan temenni ile caiz olan temenni arasındaki fark
3. Kadı Iyaz, İbn Battal, Taberi, Nevevi ve Kurtubi gibi alimlerin bu meseleye dair yorumları

Metni başka bir dile çevirmemi veya bu metin üzerinde başka bir işlem yapmamı ister misiniz?

Ebu Vail şöyle demiştir: Bu mescidde (Kabe'de) Şeybe ile birlikte oturdum. Şeybe bana "Senin bu oturduğun yerde Ömer benimle birlikte oturdu ve 'Bu Kabe'de sarı (altın) ve beyaz (gümüş) namına ne varsa Müslümanlar arasında taksim etmeyi düşündüm' dedi." Ben de ona "Bunu yapamazsın" dedim. Ömer "Niçin?" diye sordu. Şöyle cevap verdim: "Çünkü senin iki arkadaşın (Nebi s.a.v. ve Eba Bekr) bunu yapmadılar" dedim. Ömer "O ikisi kendilerine uyulan örnek şahsiyetlerdir" dedi

Huzeyfe şöyle demiştir: Resulullah Sallallahu Aleyhi ve Sellem bize bir konuşma yaptı ve şöyle dedi: "Emanet gökten insanların kalplerinin özüne inmiştir. Kur'an nazil olmuş ve onlar Kur'an'ı okumuşlar, sünnetten öğrenmişlerdir

Murre el-Hemedani'nin nakline göre Abdullah şöyle demiştir: Sözün en güzeli Allah'ın kitabı, hidayetin en güzeli Muhammed'in hidayeti, işlerin en kötüsü sonradan ortaya çıkanlardır. Size vaad edilen mutlaka gelecektir. Siz bunu önleyemezsiniz

Ebu Hureyre ve Zeyd b. Halid r.a. şöyle demişlerdir: Bir gün Nebi Sallallahu Aleyhi ve Sellem'in yanında bulunduğumuz bir sırada davalı ve davacıya '1\ranızda Allah'ın kitabı ile hükmedeceğim" buyurdu

Ebu Hureyre'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Ümmetimin herbir ferdi -kaçınanlar hariç- cennete girecektir" buyurmuştur. Orada bulunanlar "Ya Resulallahi Kaçınan kimdir?" deyince, Resulullah Sallallahu Aleyhi ve Sellem "Bana itaat eden cennete girecektir, bana karşı gelen kaçınmıştır" diye cevapladı

Cabir b. Abdullah şöyle demiştir: Bir gün melekler Nebi Sallallahu Aleyhi ve Sellem uyurken kendisine geldiler. İçlerinden biri "O uyuyor" dedi. Bir diğeri "Gözü uyuyor ama kalbi uyanıktır" dedi. Melekler "Bu arkadaşınız bir örnektir" dediler. İçlerinden biri "Onu örnek veriniz" dedi. Bir diğeri "O uyuyor" dedi. Bazıları "Gözü uyuyor ama kalbi uyanıktır" dediler. Melekler şöyle dediler: O, bir ev yapıp, içinde ziyafet veren ve sonra halkı yemeğe davet eden kimseye benzer. Davetçiye icabet eden eve girer ve ziyafetten yer. Davetçiye uymayan eve girmez, ziyafetten yemez. Melekler "Bunu ona tevil edin de anlasın" dediler. İçlerinden birisi "O uyuyor" dedi. Bazıları "Gözü uyuyor ama kalbi uyanıktır" dediler. Sonra hep birlikte "Burada yer alan ev cennet, davetçi Hz. Muhammed'dir. Muhammed'e itaat eden, Allah'a itaat etmiş olur. Ona karşı gelen Allah'a karşı gelmiştir. Muhammed insanların arasını ayırmıştır" dediler

Huzeyfe r.a. şöyle demiştir: "Ey kurra topluluğu! Dos-doğru olunuz. Siz uzun bir mesafe aldınız. Eğer sağa ve sola saparsanız, büsbütün sapıtmış olursunuz

Ebu Musa'nın nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Benimle Yüce Allah'ın benimle birlikte gönderdiğinin benzeri bir kavme gelen kimse gibidir. O kişi 'Ey topluluk! Ben orduyu iki gözümle gördüm. Ben çıplak uyarıcıyım, kurtuluşa geliniz' der. Ona kavminden bir zümre itaat eder ve gecenin ilk vaktinden yola çıkarlar. Acele etmeksizin yürürler ne kurtulurlar. Bir zümre de yalanlar ve bulundukları yerde sabahı ederler. Sabahleyin ordu karşılarına dikilir. Onları helak edip, kırıp geçirir. Bu bana itaat edip, getirdiğime tabi olanla, bana karşı gelip, getirdiğim hakkı yalanlayanın örneğidir

Ebu Hureyre r.a. şöyle demiştir: Resulullah Sallallahu Aleyhi ve Sellem vefat edip, arkasından Ebu Bekir halife olunca, Araplardan bazıları küfre geri döndü. Ömer, Ebu Bekir'e dedi ki: "Resulullah Sallallahu Aleyhi ve Sellem 'İnsanlar la ilahe illallah deyinceye kadar onlarla çarpışmakla emrolundum. La ilah e illallah diyen benden malını ve -haklı bir gerekçe ile olması hariç- canını korumuştur. Haklı bir gerekçe ile öldürülenin hesabı Allah'a aittir' dediği halde sen insanlarla nasıl çarpışırsın?" Ebu Bekir şöyle cevap verdi: "Vallahi namazIa zekat! birbirinden ayıranla çarpışacağım. Çünkü zekat malın hakkıdır. Allah'a yemin olsun ki bana Resulullah Sallallahu Aleyhi ve Sellem'e verdikleri zekat! vermezlerse bu yüzden onlarla çarpışırım." Ömer "Allah'a yemin olsun ki Yüce Allah'ın Ebu Bekir'in savaş konusunda kalbine genişlik verdiğini gördüm ve anladım ki o hak üzeredir" demiştir

Abdullah b. Abbas şöyle demiştir: Uyeyne b. Hısn b. Huzeyfe b. Bedr geldi ve kardeşinin oğlu el-Hurr b. Kays b. Hisn'ın yanına konakladı. - O, Hz. Ömer'in yakın adamlarındandır. Kurra yaşlı veya genç Ömer'in meclisine katılan ve danışmalarda bulunduğu kimselerdendi.- Uyeyne kardeşinin oğluna dedi ki: "Ey kardeşimin oğlu! Senin bu emirin (halifenin) katında herhangi bir itibarın var mı? Benim için izin istesen de onunla baş başa görüşsem?" dedi. el-Hurr "Senin için ondan izin isteyeceğim" dedi. İbn Abbas şöyle dedi: el-Hurr, Uyeyne için izin istedi. Uyeyne, Ömer'in huzuruna girince "Ey Hattab'ın oğlu! Allah'a yemin olsun ki bize çok vermiyorsun ve aramızda adaletle yönetimde bulunmuyorsun" dedi. Bu söz üzerine Ömer kızdı. Hatta onu dövmeye kalkıştı. el-Hurr şöyle dedi: "Ey mü'minlerin emiri! Yüce Allah Kur'an'da 'Sen af yolunu tut, iyiliği emret ve cahillerden yüz çevir' (A'râf 199) buyurmaktadır. Bu da cahillerden biridir." Allah'a yemin olsun ki el-Hurr bu ayeti kendisine okuyunca onu aşamadı. Ömer, Allah'ın kitabının hükmü nerede ise orada dururdu.

Fatıma bnt. el-Münzir'in nakline göre Esma bnt. Ebi Bekr şöyle demiştir: Güneş tutulduğu zaman Aişe r.anha'ya gelmiştim. İnsanlar ayakta Aişe r.anha de ayakta namaz kılıyordu. Ben "İnsanların neyi var?" diye sordum. Aişe r.anha eliyle göğe doğru işaret etti ve "Sübhanallah!" dedi. Ben "Mucize mi?" dedim. Aişe r.anha başıyla evet işareti yaptı. Resulullah Sallallahu Aleyhi ve Sellem namazı bitirince, A1lah'a hamdetti ve onu layık olduğu şekilde övdü. Sonra şöyle dedi: "Şu anda durduğum yerde cennet ve cehennem ile ilgili olarak görmediğim hiçbir şey kalmadı gibi. Yüce Allah bana vahiyle bildirdi ki sizler kabirlerde Deccal'in fitnesine yakın bir fitneye uğrayacaksınız. mu'mine -veya Müslümana burada ravi Fatıma, Esma'nın hangi kelimeyi kullandığım hatırlamadığını ifade etmiştir- gelince, o şöyle der: Muhammed bize delilleri getirdi. Biz ona icabet ettik ve iman ettik. Kendisine "Salih bir kişi olarak uyu, senin inanmış olduğunu biliyoruz" denir. Münafığa -veya şüphe duyan ravi Fatıma, Esma'nın hangi kelimeyi kullandığım bilmiyorum demiştir- gelince o, "Bilmiyorum, insanların bir şeyler dediğini işitmiştim. Ben de öyle söyledim" diyecektir

According to the narration of Abu Hurayra (may Allah be pleased with him), the Messenger of Allah (peace and blessings be upon him) said: "Leave me as long as I leave you. For those before you were destroyed because they asked their Prophets questions and referred to them excessively. When I forbid you something, avoid it. When I command you something, do it to the best of your ability.

Explanation from Fath al-Bari: "Following the Sunnah of the Messenger of Allah." That is, accepting the Sunnah of the Messenger of Allah (peace and blessings be upon him) and acting in accordance with its meaning. As for the words of the Prophet (peace and blessings be upon him), they contain commands, prohibitions, and informative statements. The ruling on commands and prohibitions will be addressed separately later. As for the actions of the Messenger of Allah (peace and blessings be upon him), they will also be covered in a separate chapter soon

"The verse of Allah the Exalted: 'And make us leaders for the righteous!'" Imam Bukhari explained this as follows: "Make us leaders whom those before us follow and those after us follow." According to what al-Tabari and Ibn Abi Hatim narrated via Ali ibn Abi Talha, Ibn Abbas interpreted the verse as: "Make us leaders whom the righteous will follow." This is al-Tabari's wording. According to Ibn Abi Hatim's narration, he interpreted it as: "Make us guiding leaders to be followed, and do not make us leaders of misguidance." For Allah the Exalted says to the people of happiness: "And We made them leaders guiding by Our command" (al-Anbiya: 73), and regarding the wretched He says: "And We made them leaders calling to the Fire" (al-Qasas: 41). According to al-Tabari's preferred view, they sought to be leaders for the righteous, not to have Allah make the righteous their leaders

According to a narration by Abd ibn Humayd with a sound chain, Qatada explained the word "imam" in the verse "Make us leaders for the righteous" as: make us leaders in goodness and callers to guidance who are followed in goodness. According to Ibn Abi Hatim's narration via al-Suddi, the intent of the verse is not "make us an imam for the righteous." Rather, they are asking: Make us leaders followed by the righteous in matters of the lawful and the unlawful.

"For my brothers." In the narration of Hammad, the phrase "for my companions" appears instead. "This Sunnah" — by this word, a reference is being made to the Prophet's (peace and blessings be upon him) path not as a personal designation but as a type and category. "I love that people learn it and ask about it." "It is to leave people to their own affairs except in the case of good." In most works, this sentence appears as "yada'u" with a fatha on the letter "dal," derived from the root "al-wada'," meaning to leave or to abandon. In the narration of al-Kushimahani, the word appears as "yad'u" with a sukun on "dal," derived from the root "du'a." Al-Kirmani said: Ibn Awn used the verb "yatafahhamuhu" (they try to understand it) regarding the Quran, while he used "yata'allamuha" (they try to learn it) regarding the Sunnah. The reason is that a Muslim generally learns the Quran from early childhood, so there is no need to advise him to learn it; rather, Ibn Awn recommended striving to understand its meaning and grasp its expressions. Another reason for using two different expressions may be that the Quran was at that time compiled between two covers of the mushaf, while the Sunnah had not yet been compiled. Ibn Awn meant by "learning the Sunnah" its gradual compilation so that it could be understood, unlike the Quran, which had already been gathered between two covers; thus a Muslim should immediately strive to understand it

"That I leave nothing there" — i.e., in the Ka'ba. Ibn Battal said: By this expression, Umar intended to distribute wealth for the benefit of the Muslims. Shayba informed him that it was not permissible to oppose the Prophet (peace and blessings be upon him) and Abu Bakr in this matter since they had not addressed it, and he expressed the view that following them was obligatory. As for our view, the complementary information on this matter is as follows: The tacit approval (taqrir) of the Prophet (peace and blessings be upon him) — in the sense that what he did not change continued as is — carries the weight of his ruling. Therefore, it is necessary to follow him in this matter, as indicated by the generality of Allah the Exalted's command "Follow this" (al-An'am: 153). As for Abu Bakr, his not addressing this matter was because he found nothing in the Prophet's words and practice that contradicted the aforementioned tacit approval. Had such evidence been brought to his attention, he would have acted accordingly — especially since during his caliphate there was little wealth, making the need even more pressing. Umar, however, does not a fortiori address the second incident, namely Hudhayfah's hadith on trust, during his own caliphate when wealth was abundant. The explanation of this hadith appeared in the chapter on tribulations (Fitan)

"The worst of matters are those newly invented." The word "al-muhdithat" in this sentence is the plural of "muhdatha," meaning something invented afterward with no basis in the Shari'a. In the terminology of the Shari'a, this is called "bid'a" (innovation). What has a basis in the Shari'a is not a bid'a. Bid'a is blameworthy in the terminology of Shari'a, unlike in the linguistic sense. Linguistically, anything that arises without a prior precedent is called bid'a, whether praiseworthy or blameworthy. The ruling regarding "al-muhdatha" is the same. The same ruling applies to the "newly invented matter" mentioned in the hadith of Aisha (may Allah be pleased with her): "Whoever introduces into this matter of ours something that is not part of it, it is rejected." The explanation and clarification of this hadith appeared shortly before in the chapter on rulings (Ahkam). In the hadith of Jabir referred to, it was said: "Every bid'a is misguidance." In the hadith of al-Irbad ibn Sariyya, it was said: "Beware of newly invented matters, for every bid'a is misguidance." The beginning of this hadith reads: "The Messenger of Allah (peace and blessings be upon him) gave us a profoundly eloquent exhortation." This hadith was narrated by Ahmad ibn Hanbal, Abu Dawud, and al-Tirmidhi, and was authenticated by Ibn Maja, Ibn Hibban, and al-Hakim (Ahmad ibn Hanbal, Musnad, IV, 126; Abu Dawud, Sunna; al-Tirmidhi, Ilm). This hadith is close in meaning to the hadith of Aisha (may Allah be pleased with her) mentioned above. It is one of the examples of jawami' al-kalim (comprehensive speech)

Imam al-Shafi'i said: "Bid'a is of two types: praiseworthy and blameworthy. What is in accordance with the Sunnah is praiseworthy, and what contradicts it is blameworthy." Ibn Mas'ud said: "You were upon the fitra. You will later invent things and things will be invented for you. When you see an invented matter, hold fast to the first guidance."

The compilation of hadiths, the exegesis of the Quran, the compilation of jurisprudential issues derived purely from personal opinion (ray), and then the compilation of matters concerning the inner deeds of the heart — all of these are among the things that arose afterward. Umar and Abu Musa objected to the first of these (the compilation of hadiths), while the majority permitted it. As for the second (the exegesis of the Quran), a group of scholars from the Tabi'un such as al-Sha'bi rejected it. As for the third (the compilation of jurisprudential issues), Ahmad ibn Hanbal and a small group objected to it. Similarly, Ahmad ibn Hanbal's objection to what came after it was also strong

Among the newly invented matters is the compilation of theological speech (kalam) on matters of creed. Some viewed this favorably while others opposed it. Those who viewed it favorably fell into the degree of likening Allah to His creation (tashbih), while others went to the extreme of denial, negating all of these matters entirely. The objection of early scholars such as Abu Hanifa, Abu Yusuf, and al-Shafi'i to this was severe. Their statements censuring the theologians (mutakallimun) are well known, because the theologians spoke on matters that the Prophet (peace and blessings be upon him) and his Companions had not spoken about.

As Imam Malik stated: "During the time of the Prophet (peace and blessings be upon him), Abu Bakr, and Umar, there was nothing of vain desires" — by which he meant the innovations of the Kharijites, the Rafidites, and the Qadarites. Those who came after the virtuous first three generations — the scholars of the Tabi'un and the Atba' al-Tabi'in — were lenient in many matters that those imams rejected, and not content with that, they mixed religious matters with Greek philosophy (kalam), took the words of philosophers as their foundation, interpreted narrations that contradicted this foundation — even when the interpretations were far-fetched — and forced them into conformity with that foundation. Nor were they content with this; they claimed that what they had compiled was the most honorable of sciences and the first to be learned. In their view, those who did not employ these agreed-upon methods were among the common people and were ignorant. In conclusion, the one who attains happiness is the one who holds fast to the path of the early scholars and avoids the inventions of the later ones. If one must engage with these inventions, he should limit himself to what he needs and take the first approach as the primary goal. Success comes from Allah the Exalted

According to a narration by Ahmad ibn Hanbal with a sound chain, Gudayf ibn al-Harith said: Abd al-Malik ibn Marwan sent me the following message: "We have reached consensus among the people on two matters: the imam raising his hands on the pulpit on Friday, and preaching to the congregation after the Fajr and Asr prayers." Gudayf said: These two matters you mention are, in my view, the most obvious of your innovations. I will not give you a response on these two issues. For the Prophet (peace and blessings be upon him) said: "Whenever a people introduce a bid'a, a corresponding amount of Sunnah is removed. Holding fast to a Sunnah is better than introducing a bid'a." (Ahmad ibn Hanbal, 4/105). When a Companion's response is based on something that has a foundation in the Sunnah, imagine what his response would be about something that has no basis in the Sunnah! Consider what his reaction would be to something that contains what is contrary to the Sunnah

"Every member of my Ummah will enter Paradise except those who refuse." The verb used here means "he refused / turned away / declined." The apparent meaning of this generality is that it is permanent, for no member of the Ummah refuses to enter Paradise. That is precisely why those present asked: "Who is the one who refuses?" From this it is understood that attributing the refusal of entering Paradise to them is a figurative expression for their avoidance of the Sunnah of the Prophet (peace and blessings be upon him) — for that is disobedience to him. At the beginning of the chapter on rulings (Ahkam), the hadith of Abu Hurayra "Whoever obeys me has obeyed Allah" was mentioned along with an extensive explanation

"The angels said: 'Interpret it for him so he may understand.'" The scholars of dream interpretation have said that the view "if a dream is interpreted within the dream, that interpretation is taken into account" is derived from this expression. Ibn Battal says: The expression "interpret it for him" shows that the dream is as it was interpreted within the dream, they said. However, this is debatable, for since the one who saw the dream was the Prophet (peace and blessings be upon him) and the one seen was an angel, it is possible that this ruling is specific to this incident and cannot therefore be established as a general rule for others

"Whoever obeys Muhammad has obeyed Allah." For he is the messenger of the master of the mentioned banquet. Whoever responds to this invitation and enters that house will partake of the banquet. This is a figurative expression for entering Paradise. Its explanation appeared previously in the narration of Sa'id, which reads: "You, O Muhammad — the Messenger of Allah! Whoever responds to you enters Paradise. Whoever enters Islam enters Paradise. Whoever enters Paradise eats from what is in it." "If you turn to the right or to the left" — that is, if you oppose the aforementioned matter. The expression of Hudhayfah is taken from the verse of Allah the Exalted: "Verily, this is My straight path, so follow it. And do not follow other paths, for they will separate you from His path" (al-An'am: 153). This hadith of Hudhayfah, which has the status of a marfu' hadith, points to the virtue of the first generation of the Muhajirun and Ansar. For they walked the straight path, either falling as martyrs in the presence of the Prophet (peace and blessings be upon him), or living after him upon the Prophet's path and then falling as martyrs or dying in their beds.

The explanation of the ninth hadith of Abu Musa concerning the naked warner was given in detail in the chapter on Riqaq (Softening of the Hearts) under the heading of Repentance from Sins.

"Uyayna ibn Hisn ibn Hudhayfa ibn Badr came." That is, Uyayna al-Fazari came. This Uyayna is counted among the Companions. Uyayna was known in the pre-Islamic period (Jahiliyya) for bravery, ignorance, and harshness. He is mentioned in the chapter on military expeditions (Maghazi). He later accepted Islam at the conquest of Mecca and participated in the Battle of Hunayn alongside the Prophet (peace and blessings be upon him). The Messenger of Allah (peace and blessings be upon him) gave him gifts along with those whose hearts were being reconciled to Islam (mu'allafa al-qulub). There is an incident that took place between Uyayna, Abu Bakr, and Umar: he asked Abu Bakr for a piece of land, but Umar refused to allow it. Imam Bukhari mentions this incident in his work al-Tarikh al-Saghir. The Messenger of Allah (peace and blessings be upon him) gave him the title "al-ahmaq al-muta'" (the obeyed fool). Uyayna was among those who followed Tulayha al-Asadi, who claimed prophethood. When the Muslims prevailed over the apostates in battle, Tulayha fled, and Uyayna was captured. Abu Bakr brought him and asked him to repent, and he did. Uyayna's coming to Umar's presence in Medina was after his situation improved and he participated in the conquests. Uyayna had the roughness characteristic of Bedouins.

"He was one of Umar's close associates." The meaning of this is clarified as follows: Bukhari then explains this by saying: "The qurra'" — that is, the devout scholars — "were among those who frequented Umar's gatherings." This expression shows that al-Hurr also had these qualities.

"Do you have any standing with this ruler of yours (the caliph)?" This is among Uyayna's acts of coarseness, because instead of saying "this ruler," he could have said "Commander of the Faithful." But he was not someone who understood the rank of great men. "If you could seek permission for me to meet with him in private." For Umar was not a caliph who kept himself away from people except when he withdrew to his home to rest. That is why he said to Uyayna: "I will seek permission for you to be alone with him."

Ibn Abbas said: "He" — that is, al-Hurr — "sought permission for Uyayna." When Uyayna entered, he said: "O son of al-Khattab!" This expression "O son of al-Khattab" is also one of Uyayna's coarse behaviors, for instead of saying "Commander of the Faithful," he said "O son of al-Khattab." "By Allah, you do not give us much" — meaning you will not give much. The origin of the word "al-jazl" in the expression is "a large amount of firewood." "Until he was about to strike him." The meaning of "he could not go beyond it" is that he did not do anything beyond what the verse indicated. On the contrary, he acted in accordance with its requirement. That is why the expression "Umar would stop wherever the ruling of the Book of Allah was" is used. That is, he would act upon what is in the Book of Allah and would not go beyond it. This expression supports the view of the majority who hold that "this verse is muhkam (unabrogated)." Al-Tabari, after mentioning the views of the early scholars on this — among whom are those who held the view that the verse was abrogated by the verse of fighting — says: The most correct opinion is that the verse is not abrogated. For Allah the Exalted is challenging the polytheists and informing His Prophet of His teaching. There is no element in the verse indicating abrogation. It is as though the verse was revealed to describe to the Prophet how he should deal with those polytheists whom he was not commanded to fight, or it was intended to educate the Muslims and command them to adopt the quality of pardoning, as those before them had done. Therefore, this is Allah teaching how people should live with one another in non-obligatory matters. As for what is obligatory, it must be fulfilled regardless, whether by doing or refraining

Al-Raghib said: The meaning of "take the way of pardon" is to take what is easy to give. Some said it means to treat people with pardon. Accordingly, the meaning would be: Take from people's actions and character what comes to you easily without burden. Do not demand from them what exhausts their energy or what is difficult for them, lest they turn away in aversion. This is like the hadith: "Make things easy and do not make them difficult.

"Leave me as long as I leave you." That is, as long as I leave you without commanding or prohibiting anything. What is meant by this command is to refrain from asking about the ruling of something that has not yet occurred, out of fear that a ruling of obligation or prohibition might be revealed, and to abandon excessive questioning. For this generally leads to confusion and stubbornness. Another reason the Messenger of Allah (peace and blessings be upon him) gave this command is the concern that an answer burdensome to those obligated might be given, which sometimes leads to abandoning adherence to that command and consequently acting contrary to it

"When I forbid you something, avoid it." The prohibition here encompasses all prohibitions. This excludes matters that are forced upon the person obligated, as in the example of drinking alcohol. This is the view of the majority. Some have opposed this view and, taking the generality as the basis, said: Being compelled to commit a sin does not make that sin permissible. However, the correct view is that when there is a valid compulsion, there is no sin. Some Shafi'i scholars have made an exception for fornication (zina), saying: It is impossible to conceive of compulsion in the case of fornication, for a person committing fornication under compulsion is as though he wishes to continue in that act. Otherwise, there is nothing preventing a person's private organ from becoming erect without reason, then being compelled into intercourse, and carrying this out with a woman who is not his wife. Such a situation is not impossible. If a person commits fornication of his own will and volition, he is a fornicator. Therefore, compulsion to fornication can be conceived. Those who say "it is not permissible to use something unlawful such as alcohol as medicine, to quench thirst, or to wash down a morsel stuck in the throat" have cited this as evidence. According to the sound view in the Shafi'i school, it is permissible to use something unlawful to wash down the third case — something stuck in the throat — in order to protect one's life. This is analogous to a person in dire need eating carrion (dead meat). Medical treatment with a prohibited substance is different, however, for there is a prohibition in that regard. According to what Muslim (Muslim, Ashriba) narrated from Wa'il, the Messenger of Allah (peace and blessings be upon him) stated that alcohol is not a remedy but a disease. According to what Abu Dawud (Tibb) narrated from Abu al-Darda, the Messenger of Allah (peace and blessings be upon him) said: "Do not seek treatment with what is unlawful." Another hadith narrated by Abu Dawud from Umm Salama reads: "Allah the Exalted has not placed the cure of this Ummah in what He has made unlawful for them." As for thirst, thirst is not quenched by drinking alcohol, for this falls under the category of treatment with something prohibited. Allah the Exalted knows best the truth. The reality is that the command to avoid what is prohibited maintains its generality — unless there is permission to commit a prohibited act, as in the example of a person in dire need eating carrion

"When I command you something, do it to the best of your ability." That is, perform it to the extent of your capability. Al-Nawawi said: This sentence is one of the examples of jawami' al-kalim and is one of the foundational principles of Islam. Many rulings fall under this principle. A person who is unable to perform a pillar or condition of prayer does what he is capable of. The same applies to ablution, covering the 'awra, memorizing part of al-Fatiha, giving part of the zakat al-fitr by one who cannot give it in full, a person who breaks his fast in Ramadan due to a valid excuse but regains the ability to fast during the day — such a person fasts for the remainder of the day. Many other issues whose explanation would take long also fall under this principle. Another scholar said: According to the hadith, the responsibility of one who is unable to do some things does not fall away by doing what he is able to. Some jurists have formulated this as: "What is easy (maysur) does not fall away due to what is difficult (ma'sur)." Likewise, the responsibility of one who is unable to perform certain acts of prayer does not fall away from doing the pillars he is capable of

From this hadith, it is derived that the default ruling for all matters is permissibility unless a prohibition is established by the Lawgiver (Shari'). Similarly, the prohibition of multiplying questions and going deep into this matter has been grounded in this hadith. Al-Baghawi says in his work Sharh al-Sunna: Questions are of two types: The first is the type of teaching what is needed in religious matters. This is permissible, and indeed it is commanded by the verse "If you do not know, ask those who know" (al-Nahl: 43). The questions the Companions asked about al-anfal, al-kalala, and other matters are of this type. The second type is questions asked with the intent of cornering the other party and showing pretense. It is this type that is intended in this hadith. Allah the Exalted knows the truth best. This interpretation is supported by the prohibitory expressions in the hadith concerning this and by the censure of the early scholars

According to Ahmad ibn Hanbal's narration from Mu'awiya, the Prophet (peace and blessings be upon him) "forbade asking difficult questions that lead a person into error." (Ahmad ibn Hanbal, V, 435). Al-Awza'i said: The "al-aghlutat" in the hadith refers to difficult questions. Al-Awza'i also said: "When Allah the Exalted intends to deprive His servant of the blessing of knowledge, He places on his tongue misleading questions. I found such people to be the group with the least knowledge among people.

According to a narration from Ibn Wahb, Imam Malik said: "Showing off in knowledge takes away the light of knowledge from a person's heart." Ibn al-'Arabi says: The prohibition of asking questions during the time of the Prophet (peace and blessings be upon him) was based on the fear that rulings burdensome to them might be revealed. After the Messenger of Allah (peace and blessings be upon him), this fear is gone. However, the majority of what has been narrated from the early scholars about the dislike of speech relates to matters that have not yet occurred

Imam Malik says: "This is not unlawful — unless one is a scholar, it is disliked (makruh). Scholars, however, have divided matters into branches and prepared them. Allah the Exalted has benefited those who came after them through these rulings, especially after the scholars passed away and knowledge disappeared from the earth. For a scholar, dislike (makruh) applies when this activity prevents him from engaging in something more important. Therefore, it is beneficial to distinguish between what occurs frequently and what occurs rarely, especially in summaries (mukhtasarat) for the sake of ease of learning. Help is sought from Allah the Exalted alone."

The hadith points to the need to set aside what is not currently needed and engage with what is more urgently needed. The Messenger of Allah (peace and blessings be upon him) is, as it were, saying: You should perform what is commanded and avoid what is prohibited. Rather than being preoccupied with asking about the rulings of things that have not yet occurred, occupy yourselves with these. It is more appropriate for a Muslim to research what comes from Allah the Exalted and the Messenger of Allah (peace and blessings be upon him), then to make an effort to understand it and reflect on its meaning. The Muslim then occupies himself with acting upon what he has learned. If these matters are related to knowledge, he occupies himself with affirming themand believing in their reality. If they are practical matters, he exerts all his effort on the points of performing or refraining from them. In contrast, if a person's attention — upon hearing a command or prohibition — is directed not toward acting in accordance with what he has heard but toward anticipating various possible or impossible scenarios, then this falls under the category of what is prohibited. Delving deeply into religious knowledge is considered a praiseworthy act only when it is done with the intention of acting upon it accordingly — not for the sake of debate and argumentation.

Amir b. Sa'd b. Ebi Vakkas'ın babasından nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Müslümanların içinde günahı en büyük olan, haram olmayan bir şeyin hükmünü sorup da haram kılınmasına sebep olan kimsedir" buyurmuştur

Zeyd b. Sabit'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem mescidde hasırdan bir oda edindi ve burada birkaç gece namaz kıldı. Sonunda insanlar onun etrafında toplanmaya başladılar. Sonra bir gece Resulullah Sallallahu Aleyhi ve Sellem'in sesini duymaz oldular. Onun uyuduğunu zannettiler. Bazıları Resulullah Sallallahu Aleyhi ve Sellem'in yanlarına çıkması için boğazını temizlemeye ıhı ıhı demeye başladı. Bunun üzerine Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurdu: "Yaptığınız hareketleri görüyorum. Ancak bunun sizefarz kılınacağından ve kılındığı takdirde ifa edemeyeceğinizden korktum. Ey insanlar! Namazı evlerinizde kılınız. Çünkü farz namaz hariç bir kimsenin en faziletli namazı evinde kıldığı namazdır

Ebu Musa el- Eş'ari şöyle demiştir: Resulullah Sallallahu Aleyhi ve Sellem'e hoşlanmadığı birtakım şeyler soruldu. Sahabiler soru sormayı çoğaltınca, Resulullah Sallallahu Aleyhi ve Sellem öfkelendi ve "Sorun!" buyurdu. Birkişi ayağa kalkarak "Ya Resulallah! Babam kimdir?" dedi. Resulullah Sallallahu Aleyhi ve Sellem "Baban HuzCıfe'dir" dedi. Sonra bir başkası ayağa kalktı ve "Ya Resulallah! Benim babam kimdir?" diye sordu. Resulullah Sallallahu Aleyhi ve Sellem "Baban Şeybe'nin azatlısı Salim'dir" dedi. Hz. Ömer Resulullah Sallallahu Aleyhi ve Sellem'in yüzündeki öfkeyi görünce "Biz aziz ve celil olan Al1ah'a tövbe ederiz" dedi

Muğıre'nin katibi Verrad şöyle demiştir: Muaviye, Muğıre'ye bir mektup yazarak "Resulullah Sallallahu Aleyhi ve Sellem'den duyduğunu bana yaz" dedi. Bunun üzerine Mugıra şöyle yazdı: Allah'ın Nebii her namazın sonunda şu duayı yapıyordu: "La ilahe illallahu vahdeha la şerıke leh, lehu'l-mulkü ve lehü'l-hamdu ve hüve ala kulli şey'in kadır. Allahümme la mania li ma a'teyte ve la mu'tiye li ma men'ate. Ve la yenfeu zelceddi minke'l-ceddü=Allah'tan başka hiçbir ilah yoktur, O'nun ortağı yoktur. Mülk O'nundur. Hamd O'na mahsustur. O her şeye kadirdir. Allah'ım senin verdiğini engelleyecek, vermediğini verecek hiç kimse yoktur. Senin katında mal varlığı olana zenginliği fayda vermez." Mugıra mektubunda bir de şunu yazdı: Resulullah Sallallahu Aleyhi ve Sellem dedikoduyu, çok soru sormayı ve malı zayi etmeyi yasak ederdi. O annelere karşı gelmeyi, kız çocuklarını (diri diri) toprağa gömmeyi ve dilenmeyi yasak ederdi

Enes r.a. şöyle demiştir: Ömer'in yanında bulunduğumuz sırada bize "Zorlama ve yapmacık tavır takınmak bize yasak edildi" dedi

Enes b. Malik şöyle demiştir: Resulullah Sallallahu Aleyhi ve Sellem güneş (tam tepe noktasından batıya doğru) kayınca (odasından) dışarı çıktı ve öğlen namazını kıldırdı. Selam verince minbere çıktı. Kıyametten ve onun hemen öncesinde birtakım büyük olayların meydana geleceğinden söz etti. Sonra şöyle buyurdu: "Herhangi bir şey sormak isteyen varsa buyursun sorsun! Allah'a yemin ederim ki bana ne sorarsanız şu makamımda bulunduğum sürece onu size haber vereceğim." Enes şöyle devam etti: İnsanlar gözyaşlarına boğuldular. Resulullah Sallallahu Aleyhi ve Sellem "Bana sorun" deyip durdu. Sonra birisi ayağa kalktı ve "Ya Resulallah! Ben nereye gireceğim" dedi. Resulullah Sallallahu Aleyhi ve Sellem "Cehenneme" buyurdu. Abdullah b. Huzafe ayağa kalktı ve "Ya Resulallah! Babam kimdir?" dedi. Resulullah Sallallahu Aleyhi ve Sellem "Baban Huzafe'dir" diye cevap verdi. Bundan sonra Resulullah Sallallahu Aleyhi ve Sellem "Dilediğinizi sorun, dilediğinizi sorun" deyip durdu. Bunun üzerine Hz. Ömer dizleri üzere çökerek şöyle dedi: "Bizler Allah'ı Rab, İslamı din ve Muhammed'i Resul olarak seçtik ve razı 01duk." Ömer'in bu sözü üzerine Resulullah Sallallahu Aleyhi ve Sellem sustu, sonra şöyle buyurdu: "Bu daha iyidir. Kudretiyle yaşadığım Allah'a yemin ederim ki az önce namaz kılarken bu duvarda bana cennet ve cehennem gösterildi. Hayır ve şerde bugünkü gibisini görmedim

Enes b. Malik şöyle demiştir: Adamın biri "Ya Resulallah! Babam kimdir" diye sordu. Resulullah Sallallahu Aleyhi ve Sellem "Baban filanca kişidir" dedi ve "Ey iman edenler! Açıklanırsa hoşunuza gitmeyecek olan şeyleri sormayınız" ayeti indi

Enes b. Malik şöyle demiştir: Resulullah Sallallahu Aleyhi ve Sellem "İnsanlar soru sormaya o kadar dalacaklar ki sonunda 'Her şeyi yaratan Allah'tır. Peki Allah'ı kim yarattı?' diyeceklerdir

Ibn Mas'ud narrated: I was with the Messenger of Allah (peace and blessings of Allah be upon him) in a field in Medina. He was leaning on a palm branch. Then a group of Jews came. One of them said, "Ask him about the soul." Another said, "Do not ask him anything lest he say something you dislike." Then they came to the Messenger of Allah (peace and blessings of Allah be upon him) and said, "O Abu'l-Qasim! Tell us about the soul." The Messenger of Allah (peace and blessings of Allah be upon him) stood for a while and looked on. I realized that revelation was descending upon him. I stayed behind him until the revelation ended. Then the verse was revealed: "And they ask you about the soul. Say: The soul is of the command of my Lord." (Al-Isra, 85

Fath al-Bari Commentary:

"The dislikeness (makruh) of asking too many questions and burdening oneself with matters that do not concern one.

With this heading, Imam al-Bukhari appears to use the verse as evidence for the dislikeness he put forward. This approach represents a preference among the views put forward regarding the interpretation of the verse. We previously mentioned the disagreement about the reason for the revelation of this verse in the commentary on Surah Al-Ma'idah, and we mentioned Ibn al-Munayyir's preference that the verse was revealed in relation to asking too many questions about things that have and have not yet occurred. Imam al-Bukhari's approach points to the same, and the hadiths he cites in this section confirm this view.

A group of jurists reacted very strongly to this matter, among them Qadi Abu Bakr ibn al-'Arabi, who said: Some heedless people have believed that it is forbidden to ask about the rulings on events, and they have taken this verse as evidence. But this is not the case, for the verse clearly indicates that what is forbidden is a question whose answer, when given, would cause distress. Questions about the rulings on events are not of this nature.

What Ibn al-'Arabi said is correct. For what is apparent from the wording is that this prohibition was specific to the time when revelation was descending. This understanding is supported by the hadith of Sa'd, which al-Bukhari placed at the very beginning — that of a person who asks about the ruling on something that is not forbidden and thereby causes it to become forbidden. "For there is now assurance that such a problem will not arise." The hadith narrated by al-Bazzar falls within the meaning of the hadith of Sa'd, and al-Bazzar stated that its chain of narration is sound

Al-Hakim narrated from Abu al-Darda' with a grading of sahih: "What Allah has made lawful in His Book is lawful, what He has made unlawful is unlawful, and what He has remained silent about is pardoned. Accept the pardon of Allah, for Allah forgets nothing." The Messenger of Allah (peace and blessings of Allah be upon him) then recited: "And your Lord is never forgetful." (Maryam, 64)

According to the narration of al-Daraqutni from Abu Tha'laba, the Messenger of Allah (peace and blessings of Allah be upon him) said: "Allah has laid down certain obligations — do not neglect them. He has set certain limits — do not transgress them. He has remained silent about certain things — not out of forgetfulness, but as a mercy for you — so do not investigate them." (Al-Daraqutni, Sunan, IV, 183) This hadith is corroborated by the hadith of Salman narrated by al-Tirmidhi, and another narrated by Ibn Abbas found in Abu Dawud.

The original of the hadith narrated by Muslim from Anas through Thabit is also found in al-Bukhari, as mentioned in the Book of Knowledge. It reads: We were forbidden from asking the Messenger of Allah (peace and blessings of Allah be upon him) about anything. We used to love it when a Bedouin would come, unaware of such restrictions, and ask him questions, so that we could listen to the answers. A Bedouin would come and ask the Messenger of Allah (peace and blessings of Allah be upon him) questions, and we would listen to the answers. (Muslim, Faith

Muslim narrates this hadith in full. Under the heading of Li'an, in the hadith of Ibn 'Umar, the following statement appeared: "The Messenger of Allah (peace and blessings of Allah be upon him) disliked asking questions and condemned it.

According to Muslim's narration, Nawwas ibn Sam'an said: I stayed with the Messenger of Allah (peace and blessings of Allah be upon him) in Medina for one year. Nothing prevented me from emigrating except asking him questions. Once any of us emigrated, he no longer had the opportunity to ask the Messenger of Allah (peace and blessings of Allah be upon him) questions. (Muslim, al-Birr wa al-Sila)

What Nawwas meant is that he came to Medina as part of a delegation and continued to stay in order to learn the rulings on matters. For he feared losing his status as a delegate by taking up permanent residence and thereby becoming a Muhajir (emigrant), which would deprive him of the opportunity to ask questions. This hadith indicates that those who were subject to the prohibition of asking questions — whether delegates or others — were from the Arabs.

According to the narration of Ahmad ibn Hanbal, Abu Umama said: When the verse "O you who believe! Do not ask about things which, if made plain to you, may cause you trouble" was revealed, we began to refrain from asking the Messenger of Allah (peace and blessings of Allah be upon him) questions. We then went to a Bedouin and gave him a cloak as a gift, saying, "Go and ask the Prophet." (Ahmad ibn Hanbal, V, 266)

According to the narration of Abu Ya'la, al-Bara' said: A year would pass during which I wished to ask the Messenger of Allah (peace and blessings of Allah be upon him) about the ruling on a matter, but I was afraid to do so. We used to hope that Bedouins would come and ask the Messenger of Allah (peace and blessings of Allah be upon him) questions, so that we could hear the answers and benefit from them.

As for the narrations indicating that the Companions asked questions, there is the possibility that they did so before the revelation of this verse, or that the prohibition in the verse does not apply to those needed matters whose rulings were being sought at the time.

Examples include: asking about the ruling on slaughtering animals with a reed; whether it is obligatory to obey rulers when they command disobedience to Allah; the conditions of the Day of Resurrection; the trials and wars that will occur before it. Similarly, their questions about inheritance (kalalah), drinking wine, gambling, fighting in the sacred months, orphans, menstruation, women, hunting, and other matters — as well as their questions about the Quran — are other examples.

However, those who base the dislikeness of asking too many questions about matters that have not yet occurred on this verse have arrived at this ruling through analogy (ilhaq): since asking too many questions leads to being burdened with difficult rulings, it is appropriate to avoid doing so.

Al-Darimi opened a special chapter on this topic at the beginning of his Musnad, where he included many narrations from the Companions and the Tabi'in (Successors). One of these is the statement of Ibn 'Umar: "Do not ask about things that have not yet occurred. For I heard (my father) 'Umar curse the one who asked about the ruling on something that had not yet occurred." 'Umar also said: "I forbid you from asking about the ruling on things that have not yet occurred, for we are sufficiently occupied with those that have already occurred.

When Zayd ibn Thabit was asked about the ruling on something, he would ask, "Has this occurred?" If he was told "No," he would respond, "Wait until it occurs, then ask.

Some scholars have said: The truth is that investigating matters for which there is no textual evidence takes two forms:

The first is to investigate whether, along with its various forms, it falls under the implications of a text. This is not something reprehensible; rather, it is something desirable — and indeed may even be a personal obligation (fard 'ayn) for the last remaining mujtahid among the scholars.

The second is to reflect deeply on the different forms of distinctions, such that a scholar separates things that are similar from one another based on a difference that exists between them but has no legal weight in Islamic law, or does the opposite — combining things that differ from one another based on an attribute that is not valid. This is what the early scholars (Salaf) condemned. The hadith of Ibn Mas'ud is precisely in line with this approach.

The Prophet (peace and blessings of Allah be upon him) said: "Those who delve too deeply (into matters, going to extremes in words and deeds) are ruined." Narrated by Muslim. (Muslim, Knowledge)

Scholars have concluded that this type of behavior is a waste of time. Similarly, multiplying details on a matter for which there is no basis in the Quran, Sunnah, or scholarly consensus is of the same nature. Such matters rarely occur in reality, and a person wastes time on them that would have been better spent elsewhere — especially if this causes one to neglect elaborating on matters that do occur frequently.

Worse than excessive questioning in this regard is investigating matters of the unseen about which faith is to be affirmed without asking how. These include matters that have no witness in the realm of the senses, such as asking about the exact time of the Hour, about the soul, about the lifespan of this Ummah, and similar matters that can only be known through transmitted knowledge. For most of these, nothing definitive has been established, and they must be believed in without investigation. Even worse than that is asking too many questions about things that lead a person into doubt and confusion. An example of this is found in the hadith of Abu Hurayra, which will be mentioned later: "People will keep on asking questions until they say: 'Allah created everything — but who created Allah?'" This is the eighth hadith of this chapter.

"It was made forbidden." Ibn al-Tin said: Adjacent to this is the sin of causing harm to Muslims through the question asked. An example is the Prophet (peace and blessings of Allah be upon him) forbidding them from doing something that was permissible before the question was asked.

'Iyad said: What is meant by "al-jurm" (sin/offense) in the hadith is not sin in the sense of something deserving punishment, but rather being the cause of a ruling being imposed on Muslims. For asking questions was permissible — and because of this, the Messenger of Allah (peace and blessings of Allah be upon him) said, "Ask me whatever you wish.

However, al-Nawawi criticized Qadi 'Iyad and said: This is a weak — indeed false — answer. The correct view is that of al-Khattabi, al-Taymi, and others. According to them, "jurm" means sin. Scholars have said that this is specific to those who ask questions out of mere contention and stubbornness, without any need. The reason the sin is specific to them is that there is a command to ask questions about matters that are needed. For Allah the Exalted has said: "If you do not know, ask the people of knowledge." If someone asks about the ruling on an event that has befallen him, he is excused — he incurs no sin and is not blamed. The command to ask and the prohibition from asking each pertain to a different aspect. Al-Nawawi says: From this it follows that a person who does something that harms another incurs a sin

Conclusions Drawn from the Hadith:

1. The default ruling regarding things is permissibility — unless Islamic law establishes a contrary ruling.

2. From this hadith, beyond the heading chosen by Imam al-Bukhari, one also understands the Companions' care for the Prophet (peace and blessings of Allah be upon him) and their great tenderness toward him when he was angered. The reason for his anger was the concern that something concerning him might also encompass the Companions.

3. The hadith also shows that 'Umar showed affection toward him.

4. It is permissible to become angry while giving advice.

5. A student may kneel before a teacher from whom he benefits.

6. It is permissible to seek refuge in Allah from something when a sign indicating its occurrence appears.

Ibn 'Abd al-Barr said: Imam Malik was asked about the meaning of the prohibition of asking too many questions. He replied: "I do not know whether the Messenger of Allah (peace and blessings of Allah be upon him) forbade you from asking about the rulings on events in the way you do, or whether he forbade begging from people." Ibn 'Abd al-Barr said: The correct view is the first option. As for the second, there is no meaning in distinguishing between few and many — saying it is permissible if few and not if many.

Ibn 'Abd al-Barr continues: It is reported that the Companions would ask about the ruling on something and persist in the matter until it ended up being made forbidden. According to the majority of scholars, what is meant by asking questions is asking about newly arising events, posing riddles and contrived questions. A brief explanation of this was given in the Book of Knowledge.

"Anas said: While we were with 'Umar, he said to us: 'We have been forbidden from affectation and pretense.'" According to the wording of al-Humaidi in another narration through Thabit from Anas, 'Umar recited the verse: "Fakiha wa abba — fruits and herbage" (Abasa, 31) and asked, "What is abba?" Then he said, "We have not been obligated with this," or "We have not been commanded to do this.

According to a sound chain of narration from al-Tabari, through 'Asim ibn Kulayb from his father, Ibn 'Abbas said: "The word 'abba' in the verse refers to what grows from the earth that is eaten by animals, not by humans — i.e., pasture/herbage.

"Who then created Allah?" In Muslim's narration, this is followed by: "Whoever experiences such a thought in his heart, let him say: 'I believe in Allah.'" (Muslim, Faith) In another narration, the words are: "Let him say: 'I believe in Allah and His Prophets.'" In a narration by Abu Dawud and al-Nasa'i: "Say: 'Allahu Ahad, Allahu al-Samad.'" After this comes the command: "Then let him spit to his left side and seek refuge in Allah.

According to the narration of Ahmad ibn Hanbal from 'A'ishah (may Allah be pleased with her), the Messenger of Allah (peace and blessings of Allah be upon him) said: "If such a thought crosses anyone's mind, let him say: 'I believe in Allah and His Messenger.'" (Ahmad ibn Hanbal, V, 214) This drives away such a whisper (waswasa) from him.

In another hadith narrated by Abu Hurayra: "Satan will keep coming to you and saying: 'Who created this? Who created that?' Until he says: 'Who created Allah?' If such a thought crosses anyone's mind, let him say: 'I believe in Allah.'" In another narration, the Messenger of Allah (peace and blessings of Allah be upon him) said: "This is the clear and explicit realm of faith (sarih al-iman)."

In the narration of Abu Dawud through Suhayl ibn Abi Salih from his father from Abu Hurayra, it appears that the Companion wanted precisely this. Abu Hurayra said: Some of the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) came and said: "O Messenger of Allah! We have thoughts crossing our minds that we consider too terrible to speak of. We would not wish to have the entire world in exchange for uttering them." The Messenger of Allah (peace and blessings of Allah be upon him) said: "Is that really so? That is sincere faith." (Abu Dawud, Adab

According to the narration of Ibn Abi Shaybah, Ibn 'Abbas said: A man came to the Messenger of Allah (peace and blessings of Allah be upon him) and said: "Thoughts cross my mind that I would rather be burnt to ashes than speak of them." The Messenger of Allah (peace and blessings of Allah be upon him) replied: "All praise is due to Allah who reduced the matter to mere whispers.

Al-Khattabi then explained the phrase "sarih al-iman" (clear and explicit faith), stating that it refers to something that prevents the whispers cast by Satan into their hearts from being accepted — for they consider speaking of such thoughts a terrible sin. If this were not sincere faith, those thoughts would not appear to them as a heavy burden, and they would not react against them. It is not the waswasa itself that is meant to be sarih al-iman. On the contrary, it is the whisper and deception of Satan.

Ibn Umar (may Allah be pleased with him) narrated: The Prophet (peace be upon him) wore a gold ring. Upon seeing this, the people also began to wear gold rings. Then the Messenger of Allah (peace be upon him) said, "I had been wearing a gold ring," and he took it off. He then said, "I will never wear it again." Upon seeing this, the people also removed their rings.

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Commentary (Fath al-Bari):

"Following the actions of the Prophet (peace be upon him)."

The fundamental basis for this matter is the verse: "Indeed, in the Messenger of Allah you have an excellent example" (Al-Ahzab: 21).

A group of scholars have concluded that following the Prophet (peace be upon him) is obligatory (wajib), citing as evidence the general import of the verses: "Whatever the Messenger gives you, take it; and whatever he forbids you, refrain from it" (Al-Hashr: 7), "Follow him so that Allah may love you" (Al-Imran: 31), and "Follow him" (Al-A'raf: 158). Therefore, following the actions of the Prophet (peace be upon him) is obligatory — just as following his words is obligatory — unless there is evidence indicating that the action is merely recommended (mandub) or specific to the Messenger of Allah (peace be upon him)

Others have said: The possibilities here include obligation, recommendation, and permissibility, so a contextual indicator (qarinah) is needed. According to the majority, if the aspect of drawing closer to Allah is apparent, then the ruling is that it is recommended (mandub). Some scholars have said it is mandub even if the aspect of drawing closer to Allah is not apparent. Some scholars have drawn a distinction between repeated actions and non-repeated ones. Still others have adopted the view that: if the Prophet's action explains something ambiguous (mujmal), its ruling is the same as that of the ambiguous matter — either obligatory, recommended, or permissible. If the aspect of drawing closer to Allah is apparent in the action, it is mandub; if not, the ruling is permissibility (mubah). As for the Prophet's tacit approval (taqrir) of something done in his presence, this indicates that the action is permissible. This issue is elaborated upon extensively in books of legal theory (usul al-fiqh)

Related to this topic is also the issue of the apparent conflict between the Prophet's words and actions, which leads to a discussion of the rulings concerning actions specific to the Prophet (peace be upon him). I have written a dedicated work on this topic. Our teacher, the hafiz Salah al-Din al-Ala'i, also has a valuable work on this subject.

The actions of the Prophet (peace be upon him) mentioned in this context can briefly be divided into three categories:

1. When there is an apparent conflict between the Prophet's words and actions, preference is given to his words. This is because words, unlike actions, have a structural form that contains meanings.

2. Preference is given to the action, since actions are not subject to ambiguity the way words can be.

3. A case-by-case judgment (tarjih) is made.

All of the above applies in situations where there is no contextual indicator that the action in question was specific to the Prophet (peace be upon him). The majority has adopted the first of these three views. The evidence for this is: Through words — unlike actions — both sensory and rational matters can be expressed, whereas actions are confined to sensory matters only; therefore, words are more comprehensive. Furthermore, there is consensus that words constitute evidence — unlike actions — since words indicate meaning directly by themselves, whereas actions require an intermediary. Moreover, giving preference to an action leads to abandoning the use of words as evidence, whereas by using words as evidence, it is still possible to act in accordance with what the action indicates alongside the word. Thus, words carry greater weight from these perspectives

"Upon seeing this, the people also began to wear gold rings."

The continuation of this narration is as follows: "Then the Messenger of Allah (peace be upon him) said, 'I had been wearing a gold ring,' and he took it off. He then said, 'I will never wear it again.' Upon seeing this, the people also removed their rings.

Imam Bukhari sufficed with this example because it encompasses the Companions' following of the Messenger of Allah (peace be upon him) both in doing something and in refraining from it. The explanation of the statements regarding the gold ring was given previously in the chapter on Clothing (Libas).

Ebu Hureyre'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Visal orucu tutmayın!" Sahabiler "Siz tutuyorsunuz?" dediler. Resulullah Sallallahu Aleyhi ve Sellem "Ben sizin gibi değilim. Ben geceliyorum ama Rabbim beni yedirip içiriyor" buyurdu. Ancak sahabiler visal orucu nu bırakmadılar. Nebi Sallallahu Aleyhi ve Sellem de onlarla iki gün veya iki gece visal orucu tuttu. Sonra hilali gördüler, bunun üzerine "Eğer hilal gecikseydi sizin için (ders olsun diye) ben de o kadar daha arttırırdım!" buyurdu

İbrahim et-Teymî'nin nakline göre babası şöyle demiştir: Hz. Ali bize pişirilmiş tuğladan yapılmış bir minber üzerinde konuşma yaptı. Üzerinde bir kılıç ve kılıcın ucunda asılı bir sayfa vardı. Bize şöyle dedi: "Allah'a yemin olsun ki bizim yanımızda Allah'ın kitabından başka okunan bir kitap yoktur. Bu sahifede hiçbir şey yoktur." Hz. Ali bundan sonra o sayfayı açtı. Bir de ne görelim içinde deve dişleri vardı. Bir de şunlar yazılı idi: "Medine Ayr'dan şuraya kadar Harem'dir. Kim bu şehirde dinde olmayan bir şey uyduracak olursa, Allah'ın, meleklerin ve tüm insanların laneti onun üzerine olsun. Allah ondan ne farz, ne de nafile amel kabul etmeyecektir." Bir de şunlar yazılı idi: "Müslümanların verdikleri zimmet birbirine eşittir ve onların (statü itibariyle) en alt tabakadaki ferdi, (kâfire verdiği eman) için çalışır. Kim bir müslümana ihanet ederse Allah'ın, meleklerin ve tüm insanların laneti onun üzerine olsun. Allah onun farz ve nafile hiçbir ibadetini kabul etmez." Bu sayfada bir de şunlar vardı: "Kim efendilerinin izni olmaksızın bir toplulukla muvalat anlaşması yaparsa Allah'ın, meleklerin ve tüm insanların laneti onun üzerine olsun. Allah onun farz ve nafile hiçbir ibadetini kabul etmesin."

Aişe r.anha şöyle demiştir: Resulullah Sallallahu Aleyhi ve Sellem bir harekette bulundu ve bunda ruhsatı tercih etti. Ancak bazıları (Resulullah s.a.v.'in yaptığı gibi yapmayıp) bundan kaçındı. Bu hareketleri Nebi Sallallahu Aleyhi ve Sellem'in kulağına gidince, önce Allah'a hamdetti, sonra onu layık olduğu şekilde övdü. Ardından şöyle buyurdu: "Bazılarına ne oluyor ki benim yaptığım şeyden kaçınıyorlar? Allah'a yemin olsun ki ben Allah'ı onlardan daha iyi biliyorum ve Allah'tan korkum onlardan çok daha fazladır

İbn Ebi Muleyke şöyle demiştir: İki hayırlı -Ebu Bekir ve Ömer- az kalsın helak olup gideceklerdi. Nebi Sallallahu Aleyhi ve Sellem'e Temim oğullarından bir heyet gelmişti. Ebu Bekir, Mücaşi oğullarından el-Akra b. Habis et-Temimi el-Hanzali'yi teklif etti. Ömer ise bir başkasını önerdi. Bunun üzerine Ebu Bekir, Ömer'e "Sen sırf bana muhalefet olsun diye böyle söylüyorsun" dedi. Ömer de "Sana muhalefet etmek istemedim" dedi. Böylece Nebi Sallallahu Aleyhi ve Sellem'in huzurunda sesleri yükseldi. Bunun üzerine şu ayet indi: "Ey iman edenler! Seslerinizi Nebi Sallallahu Aleyhi ve Sellem'in sesinin üstüne yükseltmeyin. Birbirinize bağırdığınız gibi Nebie yüksek sesle bağırmayın yoksa siz farkına varmadan amelleriniz boşa gidiverir. Allah elçisinin huzurunda seslerini kısanlar şüphesiz Allah'ın kalplerini takva ile imtihan ettiği kimselerdir. Onlara mağfiret ve büyük bir mükafat vardır. "(HucurEıt 2,3) İbn Ebi Müleyke'nin nakline göre İbnü'z-ZUbeyr şöyle demiştir: Bundan sonra Ömer - İbnü'z-ZUbeyr, bu tavrı, babası (yani anneden dedesi) Ebu Bekir'den nakletmedi- Hz. Nebie bir şeyanlatacağı zamcn sanki sırdaşı gibi sessizce konuşurdu. Söyleyeceğini ona işittirmezdi de Resulullah Sallallahu Aleyhi ve Sellem ona (ne dediğini) sorardı

Mu'minlerin annesi Aişe r.anha'nın nakline göre Resulullah Sallallahu Aleyhi ve Sellem hastalığında şöyle demişti: "Ebu Bekir'e söyleyin insanlara namazı kıldırsın." Aişe r.anha şöyle devam etti: Resulullah Sallallahu Aleyhi ve Sellem'e "Ebu Bekir senin makamına durduğunda ağlamaktan kıraatini insanlara duyuramaz. Ömer'e emret de o kıldırsın" dedim. Resulullah Sallallahu Aleyhi ve Sellem "Ebu Bekir'e söyleyin, insanlara namazı kıldırsın" buyurdu. Aişe r.anha olayın devamını şöyle anlattı: Hafsa'ya dedim ki Nebi Sallallahu Aleyhi ve Sellem' e "Ebu Bekir senin makamına durduğunda ağlamaktan insanlara kıraatı duyuramaz. Ömer'e emret de insanlara namazı o kıldırsın" diye bir de sen söyle. Hafsa dediğimi yaptı. Bunun üzerine Resulullah Sallallahu Aleyhi ve Sellem "Sizler var ya sizler Yusuf'un etrafındaki kadınlar gibisiniz. EbU Bekir'e emredin, insanlara namazı kıldırsın" buyurdu. Bunun üzerine Hafsa, Hz. Aişe radıyallahıı anha'ya "Senden hayır görecek değildim ya!" dedi

Sehl b. Sa'd es-Saidi şöyle demiştir: Uveymir el-Aclanî, Asım b. Adiyy'e gelerek "Bir adam, karısıyla birlikte bir adam bulsa ve onu öldürse, siz bu kişiyi (kısasen) öldürür müsünüz? Ey Asım! Bu soruyu benim için Resulullah Sallallahu Aleyhi ve Sellem'e sor" dedi. Asım da gidip sordu. Resulullah Sallallahu Aleyhi ve Sellem bu sorulardan hoşlanmadı ve soruyu ayıpladı. Asım geri dönüp ona Resulullah Sallallahu Aleyhi ve Sellem'in bu tür sorulardan hoşlanmadığını haber verdi. Bunun üzerine Uveymir "Vallahi ben Nebiye gideceğim" dedi ve Resulullah Sallallahu Aleyhi ve Sellem'e geldi. O geldiğinde Asım'ın ardından Kur'an'dan ayet inmişti. Resulullah Sallallahu Aleyhi ve Sellem ona "Allah sizin hakkınızda Kur'an ayeti indirdi" buyurdu, ardından her ikisini çağırdı ve li'anda bulundular. Sonra Uveymir "Ya Resulallah! Ben bu kadını nikâhımda tuttuğum takdirde ona yalan iftira etmiş olurum" dedi ve ondan ayrıldı. Resulullah Sallallahu Aleyhi ve Sellem Uveymir'e o kadından ayrılmasını emretmemişti. Li'an yapan eşler hakkındaki sünnet böylece yerleşti. Resulullah Sallallahu Aleyhi ve Sellem "Kadına bakın; şayet kızıl kertenkele gibi kısa bir çocuk dünyaya getirirse zannediyorum Uveymir yalan söylemiş olur. Şayet siyah, iri gözlü, etli kalçalı bir çocuk doğuracak olursa zannederim Uveymir onun hakkında doğru söylüyor" dedi. Kadın hoş karşılanmayan vasıfta bir çocuk dünyaya getirdi.

According to the narration of Ibn Shihab, Malik ibn Aws al-Nasri — about whom Muhammad ibn Jubayr ibn Mut'im had mentioned something to him — said: "I entered upon Imam Malik and asked him about this matter. He said to me: I set out and entered upon Umar. His guard came in to mend a tear in his garment and said to him: 'Uthman, Abd al-Rahman, al-Zubayr, and Sa'd are requesting permission to enter.' Umar said 'yes,' and those mentioned entered. They greeted Umar and sat down. The guard said: 'Do you permit Ali and Abbas to enter?' Umar permitted them as well. Abbas said: 'O Commander of the Faithful! Pass judgment between me and this wrongdoer.' The two had insulted one another. Those who had come before — that is, Uthman and his companions — said: 'O Commander of the Faithful! Pass judgment between them and give one of them relief against the other.' Umar said: 'Calm down, do not be hasty,' then continued: 'I ask you by Allah, by Whose permission the heavens and the earth stand — do you know that the Messenger of Allah, peace and blessings be upon him, said: "We do not leave inheritance; what we leave behind is charity" — and by this the Messenger of Allah, peace and blessings be upon him, meant himself?' The delegation said: 'Yes, the Messenger of Allah, peace and blessings be upon him, said so.' Umar then turned to Ali and Abbas and said: 'I ask you by Allah — do you know that the Messenger of Allah, peace and blessings be upon him, said this?' Umar and Abbas replied: 'Yes.' Umar said: 'I will explain this matter to you. Allah the Exalted apportioned from this wealth a share for His Messenger that He gave to no one else. Allah the Exalted said: "And what Allah restored to His Messenger from them — you did not spur for it any horses or camels" (al-Hashr: 6). This fay' was exclusively for the Prophet. Moreover, by Allah, he did not take it and keep it for himself while setting you aside, nor did he prefer it for himself at your expense. He gave it to you and distributed it among you. Then from that fay', this particular wealth remained. The Prophet, peace and blessings be upon him, would set aside from this wealth the annual expenses for his family, and then take what remained and treat it as the wealth of Allah. The Messenger of Allah, peace and blessings be upon him, acted in this manner throughout his lifetime. I now ask you by Allah — do you know that this was so?' They replied: 'Yes.' Then he turned to Ali and Abbas and said: 'I ask you by Allah — do you know that this was so?' They said: 'Yes, then Allah caused His Prophet to pass away.' Thereupon Abu Bakr said: 'I follow the path of the Messenger of Allah, peace and blessings be upon him,' and he took this fay' and managed it exactly as the Messenger of Allah, peace and blessings be upon him, had managed it. At that time, you two — Umar turned to Ali and Abbas — used to say: 'Abu Bakr has such-and-such rights over this wealth.' Allah knew that Abu Bakr was truthful, obedient, correct, and adherent to the truth regarding this fay'. Then Allah caused Abu Bakr to pass away, and I said: 'I follow the path of the Messenger of Allah and Abu Bakr,' and I administered that wealth for two years, acting as the Messenger of Allah, peace and blessings be upon him, and Abu Bakr had acted. Then you both came to me. Your words were as one and your matter was united. You — he addressed Abbas — came to me asking for your share from the son of your brother. And this one — he addressed Ali — came to me asking for his wife's father's share. My view is this: If you wish, I shall give that wealth to both of you, but only on the condition that you take upon yourselves a covenant and pledge before Allah, and that you spend it as the Messenger of Allah, peace and blessings be upon him, Abu Bakr, and I myself have spent it from the moment I assumed the caliphate. Otherwise, do not speak to me further about this wealth. You then said: Give us the wealth on this condition. And I gave it to you on this condition. I ask by Allah — did I give it to you on this condition?' The group said: 'Yes.' Umar then turned to Ali and Abbas and said: 'I ask you by Allah — did I give it to you on this condition?' They said: 'Yes.' Umar said: 'Are you asking me to pass a judgment other than this? By Allah, by Whose permission the heavens and the earth stand, I will pass no other judgment concerning this wealth until the Day of Resurrection. And if you are unable to manage it on these terms, then return it to me and I shall manage it on your behalf.'

Explanation from Fath al-Bari: "The pledges of protection given by Muslims are equal." The explanation related to this was given in the chapters on the jizyah and the muwada'ah (treaty). "Fa man akhhara" means: whoever betrays. "The Messenger of Allah, peace and blessings be upon him, did something and chose the concession (rukhsah) in it. However, some people refrained from doing as he, peace and blessings be upon him, did." What is meant here is: Whether it concerns the strict ruling (azimat) or the concession (rukhsah), goodness always lies in following the Messenger of Allah, peace and blessings be upon him. Acting upon a concession where a report has been narrated, for the purpose of following the Messenger of Allah, peace and blessings be upon him, is better than acting upon the strict ruling. Indeed, adhering to the strict ruling in such a case may even be a discouraged option — just as performing the full prayer while traveling. Furthermore, as in the example of abandoning wiping over the leather socks, when it involves turning away from the Sunnah, such conduct is blameworthy. Ibn Battal has pointed out that the act which those mentioned in the hadith refrained from — while the Prophet had performed it — was kissing one's wife while fasting. Another scholar has suggested it was likely not fasting while traveling. According to the narration of Ibn al-Tin, al-Dawudi said: Refraining from something in which the Messenger of Allah, peace and blessings be upon him, acted upon a concession is among the gravest of sins. This is because such a person presents himself as fearing Allah more than the Messenger of Allah, peace and blessings be upon him, did — which amounts to a rejection of the religion and the Prophet (ilhad). We add: There is no doubt that whoever believes this has rejected the religion and the Prophet. However, those referred to in the hadith were distancing themselves from a Prophet whose past and future sins had been forgiven. That is, when he acted upon a concession, his situation was not the same as that of one whose sins have not been forgiven. Therefore, the one whose sins have not been forgiven is in need of taking the strict ruling and the more rigorous practice in order to attain salvation. In conclusion, the Messenger of Allah, peace and blessings be upon him, informed them: Even though Allah had forgiven his past and future sins, he remained the one who feared and was most cautious of Allah above all others. Whether the Prophet, peace and blessings be upon him, acted upon the strict ruling or the concession, he was still at the highest pinnacle of piety and humility before Allah. Allah's bestowal of forgiveness upon him did not lead him to abandon seriousness in his deeds in order to be a grateful servant. And even when he chose the concession in his deeds, this was in aid of the strict ruling, so that he could perform deeds actively and effectively.

"He would speak to him as if whispering to a confidant." The word "al-sirar" used here means a secret or private word. The word "al-musarara," meaning to whisper or confide, derives from this same root.

A detailed explanation of the fifth hadith — namely the hadith narrated by Aisha, may Allah be pleased with her, concerning the command to Abu Bakr to lead the people in prayer and Aisha's and Hafsa's appeal to the Messenger of Allah, peace and blessings be upon him — was given in the Book of Prayer under the chapter on the Imamate. The reason for including it here is to explain that acting contrary to the command of the Messenger of Allah, peace and blessings be upon him, is blameworthy.

A detailed explanation of the sixth hadith — namely the hadith narrated by Sahl ibn Sa'd concerning li'an (mutual imprecation) — was given in the chapter on Li'an. The reason for including it here is the statement: "The Messenger of Allah, peace and blessings be upon him, disliked these questions and found the question objectionable."

A detailed explanation of the seventh hadith — the one narrated by Malik ibn Aws concerning the dispute between Abbas and Ali before Umar regarding the sadaqah (charity endowment) of the Messenger of Allah, peace and blessings be upon him — was given in the chapter on Khumus. The reason for including it here is to explain the reprehensibility of disputation.

Ibn Battal said: The hadith mentioned in this chapter are consistent with the heading that Imam al-Bukhari has entitled it — namely, the reprehensibility of excessiveness, compulsion, and quarreling. These hadith are included to indicate that the person who continues the wisal fast after it has been prohibited is a blameworthy individual. It is also pointed to that Ali condemned those who went to extremes concerning him by claiming that the Messenger of Allah, peace and blessings be upon him, had given him certain knowledge in religious matters that he had not given to others. In addition, the blameworthy nature of strictness in matters where the Prophet, peace and blessings be upon him, acted upon a concession is indicated. The reprehensible quarreling that led to disputation in the incident involving Banu Tamim, and the claims that Abu Bakr and Umar were deliberately opposing one another, have also been addressed. In this report there is an indication that every situation which leads a person to division or enmity is a blameworthy situation. In the hadith of Aisha, may Allah be pleased with her, there is an indication of the blameworthy nature of pressing Abu Bakr in matters that he had feared as a result of his standing in the place of the Messenger of Allah, peace and blessings be upon him.

Ibn al-Tin says: The meaning of the verb "istabba" in this narration is that each of the two parties insulted the other. This is explicitly expressed by the claimant who said: "Pass judgment between me and this wrongdoer." Ibn al-Tin continues: It is not established that he wronged the people. What he meant was his interpretation of this particular affair. He did not mean to say that Ali spoke ill of Abbas beyond this matter, for Abbas was his father's twin brother. Nor did Abbas speak ill of Ali beyond this matter, for he knew Ali's virtue and that Ali held precedence over him.

Asım şöyle demiştir: Enes'e dedim ki: "Resulullah Sallallahu Aleyhi ve Sellem Medine'yi haram kıldı mı?" Enes: "Evet, filan yerle filan yerin arasını haram kıldı. Buranın ağacı kesilmez. Burada bir günah uyduran kimsenin Allah'ın, meleklerin ve tüm insanların laneti üzerine olsun." Asım şöyle dedi: Musa b. Enes bana Enes'in "Veya bir günah icad edene yataklık yapan" dediğini haber verdi. Fethu'l-Bari Açıklaması: "Günah icad eden kimseye yataklık etmenin günahı." Yani bir günahı uydurana yataklık eden kimsenin günahı. İbn Battal şöyle demiştir: Bu hadis, Medine dışında sonradan münker bir şey uyduran veya böyle bir kimseye yataklık eden kimsenin, bunları Medine'de işleyen kişiye yönelik tehdidin aynısı bir tehdide muhatap olmadığını göstermektedir. Gerçi günah işleyen kimselere yataklık eden kişinin, günah açısından onlara ortak olduğunu biliyoruz. Zira bir topluluğun fiilinden veya amelinden hoşnut olan kimse, onlar gibi olur. Fakat Medine'nin özel olarak zikredilmesi, şerefinden ve vahyin indiği yer ve Resulullah Sallallahu Aleyhi ve Sellem'in vatanı olmasından dolayıdır. Din, yeryüzünün diğer beldelerine buradan yayılmıştır. Böylece Medine'nin başka beldelere daha fazla bir üstünlüğü söz konusudur. Bir başkası şöyle demiştir: Hadiste özel olarak Medine'nin zikredilmesinin ardında yatan sır, buranın o zamanlar Resulullah Sallallahu Aleyhi ve Sellem'in vatanı olmasındandır. Medine daha sonra Hulefa-yı Raşidin'in oturdukları şehir haline gelmiştir.

Urve şöyle demiştir: Abdullah b. Amr hacca giderken bizim yanımıza uğradı ve Resulullah Sallallahu Aleyhi ve Sellem'in şu sözlerini nakletti: "Şüphesiz Allah ilmi size verdikten sonra (hafızalarınızdan) zorla söküp almaz. Fakat bunu kendilerinden ilim adamlarını bilgileriyle birlikte (toplumun içinden) çekip alarak yapar. Artık geride çok cahil birtakım insanlar kalır. (O sırada halk tarafından bunlara) dinı şeyler sorulur. Onlar da şahsı görüşlerine göre cevap verirler. Böylece hem insanları saptırırlar, hem de kendileri sapar giderler. " Urve şöyle dedi: Ben bu hadisi Nebi Sallallahu Aleyhi ve Sellem'in eşi Aişe r. anha'ya rivayet ettim. Sonra Abdullah b. Amr daha sonra bir hac daha yaptı. Hz. Aişe r.a. bana "Ey kız kardeşimin oğlu! Abdullah b. Amr'a git de senin bana ondan rivayet etmiş olduğun hadisi benim için bir tespit et1" dedi. Bunun üzerine ben ona gittim ve o hadisi kendisine sordum. Abdullah b. Amr, bana sözkonusu hadisi daha önce rivayet ettiği gibi aynen nakletti. Akabinde Aişe r.anha'ya geldim ve bunu kendisine haber verdim. Aişe r.anha hayret etti ve "Valiahi Abdullah b. Amr bu hadisi sağlam ezberlemiş" dedi

Narrated via Abu Wa'il from Sahl ibn Hunayf, who said: "O people! Accuse your own opinions regarding your religion! By Allah, I saw myself on the Day of Abu Jandal (at Hudaybiyya) in such a state that, had I the power to reject the Messenger of Allah's (peace be upon him) command to return Abu Jandal (to the polytheists according to the terms of the truce), I would certainly have rejected it. We had not yet laid our swords from our shoulders in the way of Allah. (Our attempt not to return Abu Jandal) would have thrown us into a dreadful situation. But our swords guided us to what we knew to be good and easy.

Al-A'mash said: Abu Wa'il said: "I was present at the Battle of Siffin. What a terrible Siffin it was!"

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Fathu'l-Bari Commentary:

"The Condemnation of (Subjective) Opinion (Ra'y).

That is, the condemnation of legal opinions (fatwas) based on mere personal reasoning. The term ra'y (opinion) is applied both to views that conform to the scriptural texts (nass) and to those that contradict them. What is blameworthy is the opinion that contradicts the scriptural texts.

By the use of the word "min" (some) in the chapter heading, Imam al-Bukhari indicates that not every opinion-based fatwa is to be condemned — specifically, those for which there is no text in the Qur'an, Sunnah, or scholarly consensus (ijma').

Regarding the phrase "takalluf al-qiyas" (forced analogical reasoning) in the chapter heading: when a matter has no ruling in the Qur'an, Sunnah, or ijma' and recourse to analogy (qiyas) is needed, a scholar should not force himself into it. Rather, he should employ analogy within its proper framework and not strain himself to find the common effective cause (illa), which is one of the pillars of analogy. When the common cause is not clear and evident, he should fall back on the principle of original permissibility (bara'at al-asla). As for a person who resorts to analogy while a scriptural text exists, contradicts the text, and forces a far-fetched interpretation to justify doing so — this constitutes blameworthy forced analogical reasoning. The condemnation directed at one who blindly follows such a person in this regard is severe, for the one being followed may not even be aware of the relevant text.

"Do not pursue that of which you have no knowledge." (Al-Isra: 36) Imam al-Bukhari uses this verse as a proof for the condemnation of the aforementioned type of forcing. The word "al-qafw" in the verse was interpreted by Ibn Abbas as "speech." This interpretation of Ibn Abbas was transmitted by al-Tabari and also by Ibn Abi Hatim via Ali ibn Abi Talha from Ibn Abbas. Similarly, according to the transmission of Abd al-Razzaq from Ma'mar, Qatada interpreted the verse "Do not pursue that of which you have no knowledge" to mean: do not say (something) whether you have seen it or not, heard it or not. The well-known meaning of this word is "to follow, to trail after someone." In the hadith of Musa and Khidr, the phrase "fantalaqa yakfu atharahu" appears, meaning Musa set out to follow his tracks

Imam al-Shafi'i cited the verse "If you disagree about anything, refer it to Allah and the Messenger" (Al-Nisa: 59) as evidence against those who prefer analogy over transmitted reports, saying its meaning — and Allah knows best — is: "Follow what Allah and His Messenger have said in this matter."

In connection with this topic, al-Bayhaqi recorded the following hadith from Ibn Mas'ud: "There is no year except that the one after it is worse than it. I do not mean that one year will be more fruitful than another, or that one leader will be better than another. Rather, I speak of the disappearance of scholars. Then a people will emerge who judge matters by their own opinions, and thus Islam will be destroyed.

"Abdullah ibn Amr passed by us on his way to Hajj" — According to a narration in Sahih Muslim (Book of Knowledge), 'Urwa said: A'isha (may Allah be pleased with her) said to me: "O son of my sister, I heard that Abdullah ibn Amr passes by us on his way to Hajj. Go and ask him, for he has taken a great deal of knowledge from the Prophet (peace be upon him)." So I went, met him, and asked him many things, which he narrated from the Prophet (peace be upon him). Among what he mentioned was that the Messenger of Allah (peace be upon him) said: "Verily, Allah does not snatch knowledge forcibly from the hearts of people after He has given it to them."

I believe Abdullah ibn Amr narrated this hadith in response to someone asking about the hadith transmitted by Abu Umama. Abu Umama's narration states: At the Farewell Hajj, the Messenger of Allah (peace be upon him) stood atop a black camel and said: "O people! Take knowledge before it is snatched away and lifted from the world." At the end of this hadith, the Messenger of Allah (peace be upon him) repeated three times: "Know that! The departure of knowledge is through the death of those who carry it (the scholars)." This hadith was reported by Ahmad ibn Hanbal, al-Tabarani, and al-Darimi. (Ahmad ibn Hanbal, V, 266; al-Tabarani, al-Mu'jam al-Kabir, VIII, 215

This hadith has been cited as proof that an age may be devoid of mujtahids. This is the view of the majority, contrary to most Hanbalis and some other scholars. For the hadith is explicit in stating that when scholars are taken away, knowledge will be lifted from the community, ignorant people will be placed in leadership, and they will rule without knowledge. When knowledge and those who rule according to it disappear from the community, the consequence is the disappearance of ijtihad and mujtahids.

An objection has been raised against this view based on the hadith: "A group of my Ummah will continue to uphold the truth until the coming of Allah's command" — in one narration: "until the Day of Judgment" — "or until Allah's command comes." In response: firstly, the hadith is explicit about a group adhering to the truth until the Day of Judgment, not about the impossibility of the age being devoid of scholars. Secondly, the first proof is clearer in indicating that knowledge will sometimes be taken and sometimes lifted from the earth. Even if these two hadiths were assumed to contradict each other, the fundamental principle that nothing prevents a certain era from being devoid of scholars remains valid.

The scholars have said: Ijtihad is a communal obligation (fard kifaya). Its absence necessitates the consensus of people upon falsehood. This has been answered as follows: The continuity of a communal obligation depends on the existence of those capable of fulfilling it. When evidence establishes that scholars have been eliminated from the earth, the communal obligation also lapses, because with the elimination of scholars, the capacity and opportunity for ijtihad disappears. When the possibility of ijtihad ceases to exist, the corresponding obligation is also annulled. A group of scholars has restricted this matter in this manner

Near the end of the Book of Tribulations (Fitan), under the chapter "The Changing of Times and the Ultimate Worship of Idols," it was indicated that this will occur at the moment when the Muslims are swept away by a wind after the descent of Jesus (peace be upon him). After that wind, no one with even an atom's weight of faith in his heart will remain whose soul has not been taken; only the worst of people will remain, and upon them the Hour will come.

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Lessons Derived from the Hadith:

1. An ignorant person cannot be appointed as a leader, as it leads to corruption. Those who say it is impermissible to place an ignorant person — even if he is rational and chaste — in authority have relied upon this hadith. However, if the choice is between a corrupt scholar and a chaste ignorant person, the chaste ignorant person is better, because his piety prevents him from ruling without knowledge and prompts him to inquire and investigate.

2. Scholars and their students must take knowledge from one another.

3. Scholars and their students should testify to each other's memorization and virtue.

4. A scholar should encourage his student to seek knowledge from others for matters the scholar himself does not possess.

5. When there is an indication that a narrator has erred in a transmission, that narration must be investigated and the more virtuous version preferred. This is evidenced by A'isha's instructions to 'Urwa: "Go to him and open up this matter" so that he might ask about the hadith, rather than saying "ask him about it" from the outset out of fear that Abdullah ibn Amr might avoid him.

Ibn Battal says: The Qur'anic verse and hadiths condemning action based on ra'y can be reconciled with the practice of the pious predecessors (salaf) in deriving rulings as follows: The verse condemns speaking without knowledge. Therefore, the person referred to in the verse is one who speaks based solely on his opinion with no underlying foundation. The hadith condemns one who gives a fatwa without knowledge; hence, the Prophet (peace be upon him) described such people as having gone astray and leading others astray. In contrast, the one who derives rulings based on a foundation is praised, in accordance with the verse: "Those among them who are able to think out the matter would have known it" (Al-Nisa: 83). Ra'y is praiseworthy when it is grounded in the Qur'an, Sunnah, or ijma'. When it lacks any such foundation, it is blameworthy

While the hadiths of Sahl ibn Hunayf and 'Umar indicate the condemnation of ra'y, this condemnation is specific to ra'y that contradicts the scriptural text. It is as if Sahl said: "Suspect your opinions when they conflict with the Sunnah. For something like this happened to us: The Messenger of Allah (peace be upon him) commanded us to come out of the state of ihram, but we wanted to remain in ihram. We wanted to continue fighting to complete our Hajj and defeat our enemy. At that moment, we could not see what the Prophet (peace be upon him) saw, nor the good outcome he foresaw.

'Umar, on the other hand, is the one who wrote to the judge Shurayh: "Look at what is clear to you from the Book of Allah and do not seek guidance from anyone regarding it. If something is not clear to you from the Book of Allah, then follow the Sunnah of the Messenger of Allah (peace be upon him). If you find nothing clear in his Sunnah, then exercise ijtihad based on your own judgment.

"Sahl ibn Hunayf said: O people!" The occasion for Sahl's speech was mentioned in the commentary on Surah al-Fath. The purpose of Sahl's speech on the day Abu Jandal was returned was explained there.

"Our attempt would have thrown us into a dreadful situation." That is, into a terrible and extremely reprehensible affair.

"Illa ashalana — but it guided us to what was easy." The meaning is: our swords brought us down to level ground, meaning they led us to a settlement. This is a metaphorical expression for the transition from hardship to ease. What Sahl meant is: when they found themselves in difficulty, they needed to wage war for life, to persevere, and to fight for victory. They therefore turned to their swords and bore them on their shoulders — a metaphorical expression of seriousness in battle. When they acted thus, they prevailed. This is the meaning of "coming down to level ground.

Then Abu Wa'il excepted the Battle of Siffin from this, because in that battle, the fighting was prolonged due to the evidences put forward by both sides, and the resistance was fierce. The argument of 'Ali and his supporters was that it was lawful for them to fight the rebels (bughat) until they returned to the truth. The argument of Mu'awiya and his supporters was the unjust killing of 'Uthman and the presence of his murderers within the ranks of the Iraqi army. Thus, doubts grew on both sides, the fighting intensified, many were killed, then arbitration was sought, and what followed came to pass.

A view similar to Sahl's has also been transmitted from 'Umar: "Beware of ra'y in matters of your religion." Al-Bayhaqi transmitted this briefly near the beginning of his work. Al-Tabari and al-Tabarani transmitted it in a longer form: "Do not act in religious matters according to your own ra'y. I once saw the Messenger of Allah (peace be upon him) return from a command he had issued based on ijtihad and his own view. By Allah, I have never turned away from the truth." This occurred on the day Abu Jandal was (returned). The Messenger of Allah (peace be upon him) said to me: "You see that I am pleased with this, yet you turn away from it." (Al-Tabarani, al-Mu'jam al-Kabir, I, 72)

In summary, ra'y is resorted to only when there is no scriptural text. Imam al-Shafi'i's statement also points to this. According to al-Bayhaqi's transmission from Ahmad ibn Hanbal with a sound chain, Imam al-Shafi'i accepted analogy in cases of necessity. Nevertheless, one who acts according to his own opinion should not feel confident that he has truly grasped the intent of the ruling. What is required of him is to exert all his effort in ijtihad so that he may earn reward and merit — even if he is mistaken. Success comes from Allah alone

According to al-Bayhaqi's transmission via al-Sha'bi from 'Amr ibn Hurayth, 'Umar said: "Beware of the people of ra'y, for they are the enemies of the Sunnahs. They were unable to memorize the hadiths, so they took up ra'y. Thus, they themselves went astray and led others astray."

It is abundantly clear that 'Umar intended to condemn those who accept ra'y when a text already exists, for such a person is heedless of the investigation of hadiths. Is such a person not to be condemned? Even more deserving of condemnation is the one who, despite knowing the text, acts according to an opinion that contradicts it and forces himself to reject the text by means of his own ra'y. This is precisely what Imam al-Bukhari refers to when he uses the phrase "forced analogical reasoning (takalluf al-qiyas)" in his chapter heading. And Allah the Exalted knows best what is right

After transmitting numerous reports on the condemnation of ra'y, Ibn Abd al-Barr summarizes in the context of explaining knowledge as follows: The scholars have differed over what type of ra'y is intended by the condemnation found in these reports — whether marfu', mawquf, or maqtu'. Some said it refers to speaking with the intention of contradicting the Sunnahs, since some people use their opinions and analogies to reject hadiths, and have even attacked well-known hadiths that have reached the level of mutawatir — such as the hadith of intercession (shafa'a) — and denied that anyone could exit the Fire after entering it. They also denied the Pond (hawd), the Scale (mizan), and the punishment of the grave. Their views on the attributes of Allah, knowledge, and rational inquiry are similarly problematic.

The view of the majority of the scholars of knowledge is: the blameworthy ra'y that is impermissible to adopt and engage with is the type of innovated opinions (bida') advanced in such situations. Ibn Abd al-Barr then cites the following view of Ahmad ibn Hanbal: "You will hardly find anyone who engages in ra'y without there being a defect or flaw in his heart."

Ibn Abd al-Barr continues: The majority of scholars hold that the condemned ra'y mentioned in the transmitted reports refers to: issuing rulings based on juristic preference (istihsan) in matters of legal rulings; engaging with misleading issues; and drawing analogies between subsidiary matters (furu') to one another rather than referring them back to the foundational principles of the Sunnahs.

Ibn Abd al-Barr states: There is not a single scholar from among the scholars of this Ummah who, when a hadith from the Messenger of Allah (peace be upon him) has been authentically established before him, rejects it — except in cases of a claim of abrogation, conflict with another narration, scholarly consensus, an established practice that must be followed, or a criticism of the chain of transmission. If someone were to act otherwise, his justice ('adala) would be forfeit — let alone his being accepted as an imam. May Allah protect them from falling into such situations.

He concludes this topic with the following words he heard from the renowned ascetic Sahl ibn Abdullah al-Tustari: "Whoever fabricates anything in the matter of knowledge, it will be asked of him on the Day of Resurrection. If what he did is in conformity with the Sunnah, he will be saved. Otherwise, he will not."

Jabir ibn Abdullah (may Allah be pleased with him) narrated: When I fell ill, the Messenger of Allah (peace be upon him) and Abu Bakr came on foot to visit me. When they came to me, I had fainted. The Messenger of Allah (peace be upon him) performed ablution, then poured the water from his ablution over me. I regained consciousness and said: "O Messenger of Allah — the narrator Sufyan may have transmitted this address as 'O Messenger of Allah (peace be upon him)' — how should I judge regarding my wealth, how should I deal with my wealth?" The Messenger of Allah (peace be upon him) gave me no answer until the verse of inheritance was revealed

Fath al-Bari Commentary: What can be understood from the chapter heading is that when the Messenger of Allah (peace be upon him) was asked about something regarding which no revelation had come to him, there were two situations: either he would answer "I do not know," or he would remain silent until the explanation came to him through revelation. Here, the word "revelation" (wahy) encompasses the Quran — whose recitation is an act of worship — as well as other things beyond it. Imam al-Bukhari did not cite any evidence for the expression "I do not know," because both the suspended (mu'allaq) and connected (mawsul) hadiths are examples of the second case. It appears that Imam al-Bukhari alluded in the heading to the report transmitted on this matter, as was his custom in similar cases. However, no narration meeting the conditions he deemed necessary has been established — even if a report might otherwise be suitable as evidence. There are many hadiths on this subject. One of them is the hadith narrated by Ibn Umar: "A man came to the Messenger of Allah (peace be upon him) and asked, 'Which corner of the world is best?' He replied, 'I do not know.' Then Jibreel came and the Prophet (peace be upon him) asked him this question. Jibreel also said, 'I do not know.' The Messenger of Allah (peace be upon him) then said, 'Ask your Lord,' whereupon Jibreel was seized by a trembling…'" This hadith was narrated by Ibn Hibban. Al-Hakim also transmitted something similar from Jubayr ibn Mut'im.

"He would not give rulings based on personal opinion (ra'y) and analogy (qiyas)." Al-Awza'i said: "Knowledge (ilm) is what has been transmitted from the Companions of the Prophet (peace be upon him). What does not come from them is not knowledge." According to the transmission of Abu Ubayd and Ya'qub ibn Shayba, Ibn Mas'ud said: "People will continue to be in goodness as long as knowledge comes to them from the Companions of Muhammad and from their elders. When knowledge comes to them only from their youngsters, and their desires and wishes diverge from one another, they will be destroyed." Abu Ubaydah explained this statement as follows: Everything transmitted from the Companions and the leading imams who followed them in goodness is inherited knowledge. Whatever those who came after them invented is blameworthy. The scholars of the early generations (salaf) distinguished between knowledge (ilm) and personal opinion (ra'y): they referred to the Sunnah as "knowledge," while calling everything else "opinion." Ahmad ibn Hanbal said: Knowledge is taken from the Companions after the Prophet. If there is no Companion, then one has the choice to take knowledge from any Successor (tabi'i). It is also narrated that Ahmad ibn Hanbal said: What comes from the Rightly-Guided Caliphs (Khulafa al-Rashidun) is counted as Sunnah. As for statements from other Companions in which someone says "this is the Sunnah," I do not reject such expressions. Ibn al-Mubarak said: "What is to be taken as the basis for rulings must be a transmitted report (khabar); and from personal opinion, take only that which serves to explain the transmitted report." In summary, personal opinion that is based on a transmitted text from the Quran or Sunnah is praiseworthy. If it has no grounding in transmitted knowledge, it is blameworthy. The hadith of Abdullah ibn Amr cited above conveys this meaning, for he stated that after knowledge disappears, the ignorant will issue fatwas based solely on their own opinions.

Ebu Said şöyle demiştir: Bir kadın Resulullah Sallallahu Aleyhi ve Sellem'e geldi ve "Ya Resulallah! Erkekler senin sözlerini alıp gittiler. Şu halde biz kadınlar içinde kendiliğinden bir gün ay ır da bizler o günde sana gelelim, sen de Allah'ın sana öğrettiği şeylerden bizlere öğretirsin!" dedi. Resulullah Sallallahu Aleyhi ve Sellem "Filan ve filan günlerde, şu ve şu mekanlarda toplanın" buyurdu. Kadınlar (o günlerde ve yerlerde) toplandılar. Resulullah Sallallahu Aleyhi ve Sellem onların yanlarına geldi ve Allah'ın kendisine öğrettiği şeylerden kadınlara da öğretti. Sonra onlara "İçinizden hiçbir kadın yoktur ki çocuklarından üç tanesini kendisinden önce ahirete yollasın da bunlar cehenneme karşı onun için bir perde olmasın!" dedi. Bunun üzerine kadınlardan biri "Ya Resulallah! İki tanesi de öyle mi?" dedi. -Ebu Said, kadın 'İki tane' sözünÜ iki defa tekrar etti" dedi.- Sonra Resulullah Sallallahu Aleyhi ve Sellem üç kere tekrar ederek "İki tane de, iki tane de, iki tane de öyledir" buyurdu. Fethu'l-Bari Açıklaması: MüheIleb şöyle demiştir: Buharl'nin demek istediği şudur: Bir alimin (bir konuda) nasları bildirme imkanı varsa kendi görüşüne ve kıyasına göre konuşmaz. Başlıkta yer alan "temsil" kelimesinden maksat, kıyastır. Kıyas, malum olan bir hükmün aynısını aradaki illet benzerliğinden dolayı bir başka meselede de söylemektir. Rey, bundan daha geneldir. Buhari bu konuda bir kadının "Erkekler senin sözlerini alıp gittiler" diyerek Hz. Nebie başvurmasını konu alan Ebu Said hadisine yer vermiştir. Bu hadiste "Resulullah Sallallahu Aleyhi ve Sellem onların yanlarına geldi ve Allah'ın kendisine öğrettiği şeylerden kadınlara da öğretti" ifadesi yer almaktadır. Kirmani şöyle demiştir: Yukarıdaki başlığın hadisteki karşılığı " ... kendisinden önce ahirete yollasın da bunlar cehenneme karşı onun için bir perde olmasın!" ifadesidir. Zira bu mesele haber vermeye dayalı bir konu olup, ancak Yüce Allah'ın bildirmesiyle bilinir. Bu konuda kıyasa ve reye yer yoktur

Muğira b. Şu'be'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Ümmetimden bir zümre kendilerine Allah'ın emri gelinceye kadar hak üzerinde birbirine yardım etmekte devam edecek ve bunlar daima galip geleceklerdir" buyurmuştur

Humayd said: I heard Mu'awiya ibn Abi Sufyan delivering a sermon in which he said: I heard the Messenger of Allah (peace be upon him) say: "Whomsoever Allah intends good for, He grants him deep understanding of religion. I am only a distributor among you, not a giver — for it is Allah Who gives. The affairs of this ummah will continue steadfastly upon the true religion until the Hour rises — or until the command of Allah comes.

Fath al-Bari Commentary:

The phrase in Bukhari's chapter heading — "These are the people of knowledge" — is Bukhari's own wording. According to a narration with a sound chain of transmission in al-Hakim's 'Ulum al-Hadith, Ahmad ibn Hanbal said: "I do not know who they could be other than the hadith scholars (muhaddithun).

"They will continue to support one another upon the truth until the command of Allah comes, and they will always be victorious." That is, they will be victorious over those who oppose them. Alternatively, the word "zuhur" (appearance/prominence) may mean that they will continue to be well-known and not hidden. However, the first interpretation is better.

According to Muslim's narration from Jabir, the Prophet (peace be upon him) said: "This religion will always exist. A group from among the Muslims will continue to fight for it until the Day of Resurrection." (Muslim, Imara)

According to Muslim's narration from 'Uqba ibn 'Amir, the Messenger of Allah (peace be upon him) said: "A group from my ummah will never cease to exist. They will fight for the command of Allah, remaining victorious over their enemies until the Hour meets them, and those who oppose them will not be able to harm them." (Muslim, Imara)

We have already explained, toward the end of the Book of Tribulations (Fitan), how this hadith is to be reconciled with the hadith: "The Hour will only rise upon the worst of people.

Also, according to Muslim's narration, 'Abdullah ibn 'Amr said: "The Hour will only rise upon the worst of people. They are worse than the people of the Age of Ignorance (Jahiliyya). Whenever they ask Allah for something, He immediately responds to them." (Muslim, Imara)

In this narration, there is also a counter-response given by 'Uqba ibn 'Amir to Maslama ibn Mukhallad through this hadith: "'Abdullah ibn 'Amr said: 'Yes.' Then he continued: After that, Allah will send a fragrance like the scent of musk. He will not leave behind a single soul with even a grain of faith in their heart without taking their soul. Then the worst of people will remain, and upon them the Hour will rise." (Muslim, Imara)

We briefly alluded to this when explaining the hadith about the removal of knowledge from the earth. This narration is the most appropriate one to use as a basis for reconciling the two hadiths mentioned above.

"The affairs of this ummah will continue steadfastly upon the true religion until the Hour rises — or until the command of Allah comes.

Al-Nawawi said: The hadith contains a ruling that consensus (ijma') holds evidential weight. He then continued: It is possible that the "ta'ifa" (group/sect) mentioned in the hadith consists of many different communities made up of various believers. Within this community there are those who are courageous, discerning in matters of war, jurists (fuqaha'), hadith scholars (muhaddithun), exegetes (mufassirun), those who enjoin good and forbid evil, the ascetics, and the devout worshippers. It is not necessary for all of them to be gathered together in a single land. Some of them may be in one land while others are in another. Eventually, it is possible that the earth will become devoid of some of them one by one, until only a single group remains in one single land. When all of those mentioned have completely disappeared, the command of Allah will come.

A similar caution is found in the interpretations of some imams regarding the hadith: "Allah will send to this ummah at the beginning of every hundred years someone who will renew its religion." (Abu Dawud, Malahim)

The scholars have understood this hadith as follows: It does not follow from this expression that the mujaddid (renewer) will come only at the beginning of every century. On the contrary, the situation in this regard is as described above regarding the "group." This explanation is also sound. For the qualities requiring renewal are not confined to only one type of good. It is not necessary for all qualities of good to be combined in a single person — except in the case of 'Umar ibn 'Abd al-'Aziz, who is claimed to have combined all of them. For he combined all the qualities of good within himself, went to great lengths in this regard, and held the position of caliph at the beginning of the first century. For this reason, Ahmad ibn Hanbal stated that the scholars explained this hadith as referring to 'Umar ibn 'Abd al-'Aziz. The person who came after him, adorned with fine qualities, was Imam al-Shafi'i — though he did not carry out the duties of jihad and governance with justice. Accordingly, anyone who is adorned with any one of these qualities at the beginning of a century — whether they are one or more than one — may be the mujaddid referred to in this hadith.

Cabir b. Abdullah r.a. şöyle demiştir: Resulullah Sallallahu Aleyhi ve Sellem'e "Deki onun sizin üstünüzden bir azap göndermeye gücü yeter" ayeti inince Resulullah Sallallahu Aleyhi ve Sellem "Rabbim senin zatına sığınırım!" dedi. "Yahut ayaklarınızın altından bir azap göndermeye kadirdir" ifadesinden sonra "Senin zatına sığınırım!" dedi. "Veya birbirinize düşürüp, kiminize kiminizin hıncını tattırmaya gücü yeter" ayeti inince "Bu iki özellik daha hafiftir -veya- daha kolaydır!" dedi. Fethu'l-Bari Açıklaması: İmam Buhari burada "De ki o sizin üstünüzden veya ayaklarınızın altından bir azap göndermeye gücü yeter" ayetinin inişi konusunda Cabir hadisine yer verdi. Bu hadisin geniş bir açıklaması En'am suresinin tefsirinde geçmişti. Bunun bir önceki başlıkla ilişkisine gelince, ümmetin tümünün değil, bir kısmının düşmanlarına galip gelmesi, aralarında farklılık olmasını gerekli kılmaktadır. Hatta bunlarıniçinden bir zümre belli bir niteliği almada tek başına kalmıştır. ÇÜnkü sözü edilen zümrenin galip gelmesi, -şayet kafirlere ise- iddia sabit olur. Bu ümmetten bir zümre üzerine de sözkonusu olduğunda farklılığın sübutunda bu, daha da belirgin olur. Buhari bundan sonra farklılığın asıl dayanağından söz etmiş ve Resulullah Sallallahu Aleyhi ve Sellem'in böyle bir farklılığın meydana gelmemesi isteğinde olduğunu bildirmiştir. Bunun üzerine Yüce Allah kendisine böyle bir farklılığın vuku bulacağına hükmettiğini ve onun takdir ettiği her şeyi ortadan kaldırmanın imkanı olmadığını bildirmiştir. İbn Battal şöyle der: Yüce Allah, Nebiinin ümmetinin verilecek bir azapla kökünün kazınmaması yolundaki duasına icabette bulunmuş, buna karşılık onları birbirine düşürmeme yani farklı fırkalara ayırmama ve bir kısmının hıncını savaş ve katl sebebiyle diğerine tattırmama duasına icabet etmemiştir. Bu da her ne kadar Allah'ın azabından ise de ümmetin kökünün kazınmasından daha hafif bir cezadır. Bunda mu'minlere kefeıret niteliği de vardır

Ebu Hureyre r.a. şöyle demiştir: Çöl halkından bir bedevi Resulullah Sallallahu Aleyhi ve Sellem'e geldi ve "Benim karım siyah bir çocuk doğurdu. Bu çocuğu reddetmek istiyorum!" dedi. Resulullah Sallallahu Aleyhi ve Sellem ona "Senin develerin uar mı?" diye sordu. Bedevi "evet, vardır" dedi. Resulullah Sallallahu Aleyhi ve Sellem "O develerin renkleri nasıldır?" diye sordu. Bedevi "kızıldır" diye cevap verdi. Resulullah Sallallahu Aleyhi ve Sellem "Bunların içinde boz renkli olan uar mıdır?" dedi. Bedevi "evet, bunların içinde boz renıdi develer elbette vardır" diye cevap verdi. Resulullah Sallallahu Aleyhi ve Sellem "Bu boz renkler sence nereden gelmiş olabilir?" diye sordu. Bedevi "Ya Resulallah! Bu bir damardır, ona çekmiştir" dedi. Resulullah Sallallahu Aleyhi ve Sellem "Belki bu da bir damardır ve ona çekmiştir" dedi ve o bedevinin çocuğunu reddetmesine izin vermedi

Ibn Abbas (may Allah be pleased with him) reported: A woman came to the Prophet (peace and blessings of Allah be upon him) and said: "My mother had vowed to perform Hajj but she died before she could do so. May I perform Hajj on her behalf?" The Messenger of Allah (peace and blessings of Allah be upon him) replied: "Yes, perform Hajj on her behalf. Tell me, if your mother had a debt, would you pay it off?" She said: "Yes." He then said: "Pay off the debt owed to Allah, for Allah is most deserving of having His debt repaid.

Fath al-Bari Commentary: Ibn Battal said: "Analogy (tashbih) and comparison (tamthil) are, according to the Arabs, qiyas (legal analogy)." Al-Muzani cited these two hadiths as evidence against those who reject qiyas, and stated: The first to reject qiyas was Ibrahim al-Nazzam, and some Mu'tazilite scholars followed him. Among those considered jurists, Dawud b. Ali was the one who rejected qiyas. The view upon which the scholarly community has reached consensus carries the force of proof. The Companions, the Successors (Tabi'un) who came after them, and the jurists of the major cities all practiced qiyas. Success is granted only by Allah the Almighty

Imam al-Shafi'i mentioned the conditions required of one who performs qiyas and said: It is necessary that the one performing qiyas know the rulings of the Book of Allah, its abrogating verses and the abrogated ones, its general rulings (amm) and its specific ones (khass). The one performing qiyas uses the Sunnah and scholarly consensus (ijma') as evidence for matters open to interpretation. If no evidence is found in these two sources, he draws an analogy with what is found in the Book of Allah. If there is no verse on the matter, he draws an analogy with the ruling found in the Sunnah. If it is not found in the Sunnah either, he draws an analogy with the view upon which the scholars of the early generations (salaf) agreed, reached consensus on, and to which no dissent is known

Al-Shafi'i continued: It is not permissible to speak on any matter of knowledge without one of these foundations. It is not permissible for anyone to perform qiyas unless he knows the preceding Sunnahs, the statements of the scholars of the early generations, the scholarly consensus, the points of disagreement, and the Arabic language. A sound and healthy intellect distinguishes between similar things and does not act hastily. It listens to those who oppose it, so that if it has been negligent, it may be alert to that. In this matter, one exerts his utmost effort and is fair to himself so that he knows the basis of what he says

Disagreement is of two types: It is not permissible to disagree regarding a view based on a clear text (nass). As for matters open to interpretation or understood through analogy, the one who interprets or draws an analogy adopts a meaning that is open to possibility, and another may disagree with him. I do not say that he can press his opponent in the same way as one who opposes a clear text can be pressed. When scholars capable of performing qiyas do so and then disagree, each may speak according to his own ijtihad. It is not permissible for such a person to follow another in a matter he has reached through his own ijtihad.

Abdullah b. Mes'ud r.a. şöyle demiştir: Resulullah Sallallahu Aleyhi ve Sellem "iki kişiden başkasına hased edilmez. Bunlardan biri Allah'ın kendisine mal verip de bunu hak yolunda tüketmeye muktedir kıldığı kimse, diğeri de Allah'ın kendisine hikmet verdiği kimsedir ki o da bu hikmetle hükmeder ve onu başkalarına öğretir" buyurmuştur

Bu metin, Ebu Hureyre'nin naklettiği hadis ile Fethu'l-Bari'nin bu hadise dair kapsamlı açıklamalarını içeren Türkçe bir pasajdır. Kullanıcıdan herhangi bir işlem talebi gelmediğinden, ne yapmak istediği sorulmuştur.

Ebu Hureyre r.a.'in nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Benim ümmetim kendisinden evvelki (ümmetlerin) yolunu karış karış, arşın arşın takip etmedikçe kıyamet kopmaz. " Resulullah Sallallahu Aleyhi ve Sellem'e "Ya Resulallah! (Yollarına gidilen) Fars ve Rum gibi milletler midir?" diye soruldu. Resulullah Sallallahu Aleyhi ve Sellem de: "Onlardan başka kim olabilir?" buyurdu

Ebu Said el-Hudrl'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Muhakkak, sizden önceki ümmetierin yoluna karış karış, arşın arşın uyacaksınız. Hatta onlar bir keler deliğine girseler sizler de onları takip edeceksiniz" buyurdu. Biz: "Ya Resulallahi Bu ümmetler Yahudilerle, Hıristiyanlar mıdır?" diye sorduk. Resulullah Sallallahu Aleyhi ve Sellem "Başka kim olacak?" buyurdu. Fethu'l-Bari Açıklaması: "Onlardan başka kim olabilir?" Yani Fars ve Rumlardan başka kim olabilir? Çünkü onlar o zamanlar yeryüzünün en büyük krallarına, en çok nüfusa ve en geniş topraklara sahiplerdi. "Karış karış, arşın arşın." Kadi İyad şöyle demiştir: Hadiste geçen karış, arşın, yol, keler deliğine girme gibi ifadeler şeriatın yasakladığı ve kınadığı her türlü hususta onlara uymanın temsili bir anlatımıdır. "Başka kim olacak?" Bu soru inkar istifhamıdır. Cümlenin takdiri şöyledir: Onlardan başka kim olacak? İbn Battal şöyle demiştir: Bilmek gerekir ki Nebi Sallallahu Aleyhi ve Sellem'in ümmeti kendilerinden önceki ümmetierde olduğu gibi, sonradan uydurulmuş şeylere, bid'at1ere ve heveslerine tabi olacaklardır. Birçok hadiste heva ve hevese uymanın kötü olduğu uyarısında bulunulmuş ve kıyametin ancak insanların kötülerinin başına kopacağı ve seçkin insanlar bulunduğunda dinin ayakta kalmaya devam edeceği ifade edilmiştir. Biz de şunu ekleyelim: Nebi Sallallahu Aleyhi ve Sellem'in uyarıda bulunduğu şeylerin büyük bir kısmı meydana gelmiştir. Bunların kalanları da bir gün olacaktır

Abdullah b. Mes'ud'un nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "Adem oğullarından herhangi bir kimse haksız yere öldürülürse muhakkak ilk Ademoğlu Kabil üzerine onun günahından bir pay ayrılır." -Humeydi dedi ki: Ravi Süleyman İbn Uyeyne, "Onun kanından" da demiş olabilir- "Çünkü Adem'in oğlu bu öldürme cinayetini ilk adet ve yol yapan kimsedir. Fethu'l-Bari Açıklaması: "İnsanları sapkınlığa çağıran kimsenin günahı..." Çünkü Yüce Allah "Kıyamet gününde kendi günahlarını tam olarak taşımaları ve bilgisizce saptırmakta oldukları kimselerin günahlarından da bir kısmını yüklenmeleri için (öyle derler)"(Nahi 25) buyurmuştur. "Kim sapkınlığa davet ederse" hadisini Müslim, Ebu Davud ve Tirmizi, Ebu Hureyre'den şöyle rivayet etmişlerdir: Resulullah Sallallahu Aleyhi ve Sellem "Kim hidayete davet edecek olursa kendi ecir ve sevabından hiçbir şey eksilmeksizin ona tabi olanların ecirleri kadarı o kişiye de verilir. Her kim de bir sapkınlığa davet edecek olursa kendi günahlarından hiçbir şey eksilmeksizin kendine tabi olanların günahlarının aynısı ona da yazılır. "(Müslim, İlim; Ebu Davud, Sünne; Tirmizi, İlim) "Kim köta bir çığır açarsa" hadisini Müslim rivayet etmiştir.(Müslim, Zekat) "Her kim İslamda güzel bir çığır açacak olursa kendisine tabi olanların ecirlerinden bir şey eksiltmeksizin onların amelinin sevabı kadar da kendisine verilir. Her kim İslamda kötü bir çığır açacak olursa o çığırdan yürüyenıerin günahlarından bir şey eksilmeksizin onların günahı kadar da kendisine yazılır. "(Müslim, Zekat) Bu bölümdeki hadislerden Abdullah b. Mesud hadisine gelecek olursak, hadiste yer alan "cemaatten ayrılan" deyiminden maksadın ne olduğu Kısas bölümünde geçmişti. Mühelleb şöyle der: Bu ve bundan önceki bölüm sapıklıktan sakındırma, dinde bid'at ve sonradan uydurulmuş şeylerden kaçınma ve mu'minierin yoluna aykırı davranmayı yasaklama niteliklidir. Uyarı şu açıdandır: Dinde bid'at çıkaran kime'ilk başta basit bir şeyolduğu için bunu önemsemez ve bunun doğuracak olduğu mefsedeti dikkatten kaçırır. Sözünü ettiğimiz mefsedet, kendisinden sonra gelip, buna göre amel edenlerin günahını üstlenmiş olmasıdır. Kendisi o bid'ate göre amel etmiş olmasa bile onu uydurmada asıl unsur olduğu için bunu üstlenecektir

Cabir b. Abdullah es-Sülemİ şöyle demiştir: Bir bedevi Resulullah Sallallahu Aleyhi ve Sellem'e İslam üzere bey'at etti. Akabinde Medine'de kendisine ateşli bir hastalık vurdu. Bunun üzerine Resulullah Sallallahu Aleyhi ve Sellem'e gelerek "Ya Resulallah! Benim bey'atı mı boz!" dedi. Resulullah Sallallahu Aleyhi ve Sellem bu teklifi kabul etmedi. Sonra bedevi yine gelip "Ya Resulallah! Benim bey'atı mı boz!" dedi. Resulullah Sallallahu Aleyhi ve Sellem yine kabul etmedi. Akabinde o bedevi Medine' den çıkıp gitti. Bunun üzerine Resulullah Sallallahu Aleyhi ve Sellem "Medine ancak demirci körüğü gibidir, Pislikleri dışan atar, temiz olanı alıkor" dedi

İbn Abbas şöyle demiştir: Abdurrahman b. Avf'a Kur'an okutuyordum. Ömer'in son haccını yaptığı sene Mina'da Abdurrahman bana şöyle dedi: Eğer mu'minlerin emirinin yanında hazır bulunsaydın (acaip bir şeye şahit olacaktın!) Onun yanına bir adam geldi "(Ey mu'minlerin emiri) haberin olsun filanca kişi 'Eğer mu'minlerin emiri Ömer ölürse ben filan kimseye bey'at ederim" diyordu" dedi. Bunun üzerine Ömer "Vallahi bu akşam halkın karşısına çıkıp (bir konuşma yaparak) milletin mukadderatını gaspetmek isteyen bu adamları ortaya koyarak halkı onlardan sakındıracağım!" dedi. Ben de şöyle dedim: "Ey mu'minlerin emiri! Böyle yapma. Çünkü bu hac mevsimi esnasında insanların cahilleri ve rezilieri toplanırlar ve senin meclisine galip gelirler. Ben onların senin konuşmanı yerli yerine koyamayacaklarından ve onu her nakledip, taşıyanın (süratle ve düşüncesizce) bir yerlere uçuracağından korkarım. Onun için sabret nihayet Medine'ye, hicret ve sünnet yurdu Medine'ye var ve orada muhacir ve ensardan olan Resulullah Sallallahu Aleyhi ve Sellem'in sahabileri ile buluşur toplanırsın. Onlar senin konuşmanı iyi beııerler ve layık olduğu şekilde değerlendirirler." Bunun üzerine Ömer "Valiahi Medine' de ilk duracağım yerde elbette dikilip, bu konuşmayı yapacağım!" dedi. İbn Abbas (rivayetine devamla) şöyle dedi: Medine'ye geldiğimizde Ömer gelip minbere oturdu, müezzin susunca ayağa kalktı. Şöyle dedi: "Şüphesiz Allah Muhammed'i hak Nebi olarak gönderdi ve ona kitabı indirdi. Ona 'indirilen şeyler içinde recm ayeti de vardı

Muhammed b. Sirin şöyle demiştir: Ebu Hureyre'nin yanında bulunuyorduk. Üzerinde mışk denilen kırmızı çamur boyasıyla boyanmış ketenden iki elbise vardı. Bu sırada sümkürdü ve "Beh beh! Ebu Hureyre keten elbise içinde sümkürüyor! Yemin olsun bir vakitler ben kendimi şu halde görmüşümdür: Ben Resulullah Sallallahu Aleyhi ve Sellem'in minberi ile Hz. Aişe r.anha'nın hücresi arasında baygın olarak yere düşerdim de biri gelir, ayağını boynum üzerine kor ve beni deli olmuş zannederdi. Halbuki bende hiçbir delilik yoktu, bende açlıktan başka bir şey yoktu" dedi.

Abdurrahman b. Abis şöyle demiştir: İbn Abbas'a "Sen Nebi iIe birlikte bayram namazgahında hazır bulundun mu?" diye soruldu. İbn Abbas şu cevabı verdi: "Evet, bulundum. Ona olan yakınlığı m olmasaydı, küçüklüğümden dolayı orada hazır bulunamayacaktım. Nebi Sallallahu Aleyhi ve Sellem Kesır b. Salt'ın evinin hizasındaki sütunun yanına geldi. Sonra bir konuşma yaptı. -Ne bir ezan ve ne bir kametten söz etti. - Resulullah Sallallahu Aleyhi ve Sellem sonra (kadınlar tarafına gelip onlara) sadaka vermelerini emretti. Bunun üzerine kadınlar kulaklarına ve boğazlarındaki zınetlerine işaret etmeye başladılar. Nebi Sallallahu Aleyhi ve Sellem Bilal'e emretti de Bilal kadınların yanına vardı. (Kadınlar zınetlerini onun elbisesi içine attılar.) Sonra Bilal Nebi Sallallahu Aleyhi ve Sellem'in yanına döndü

İbn Ömer'in Nebi Sallallahu Aleyhi ve Sellem'in "Kuba'ya bazen yürüyerek, bazen (hayvanına) binerek gelirdi" dediği nakledilmiştir

Aişe r.anha Abdullah b. Zübeyr'e şöyle dedi: "(Öldüğümde) beni Nebi Sallallahu Aleyhi ve Sellem'in diğer eşleriyle birlikte (Baki mezarlığına) göm. Sakın beni Nebi Sallallahu Aleyhi ve Sellem'in yanına gömmeyesin! ÇÜnkü tezkiye edilip (övülmeyi) istemiyorum

Enes b. Malik'in "Resulullah Sallallahu Aleyhi ve Sellem ikindi namazını kılardı da (namazdan sonra) avalıye gider ve oraya vardığında güneş hala yükseklerde bulunurdu" dediği nakledilmiştir

Saib b. Yezid şöyle demiştir: Nebi Sallallahu Aleyhi ve Sellem zamanında sağ ölçeği bugünkü müddümüz ölçüsüyle bir müd ile üçte bir müd miktarı idi. Sağ ölçeği (Ömer b. Abdulaziz'in zamanında) arttırıldı

Enes b. Malik, Resulullah Sallallahu Aleyhi ve Sellem (Medinelileri kastederek) "Allah'ım! Bunların mikyal ölçeklerine bereket ihsan et! Onların sa' ve müd ölçekıerine de bereket ver!" diye dua etti demiştir

İbn Ömer şöyle demiştir: Yahudiler Nebi Sallallahu Aleyhi ve Sellem'in yanına -evli oldukları halde- birbiriyle zina etmiş bir erkekle kadın getirdiler. Nebi Sallallahu Aleyhi ve Sellem onların recm edilmelerini emretti de onlar mescidin yanında cenazelerin konulduğu yerin yakınında recm edildiler.

Enes b. Malik şöyle demiştir: Resulullah Sallallahu Aleyhi ve Sellem Uhud dağı kendisine görününce "Şu Uhud'dur. O bizi sever, biz de onu severiz. Allah'ım! Şüphesiz İbrahim Nebi Mekke'yi harem kıldı. Ben de Medine'nin şu iki kara taşlık arasındaki sahasını harem kılıyorum" buyurdu

Sehl (r.a. dediki): "Mescid-i Nebi’nin kıble tarafına olan duvarı ile minberi arasında bir koyun geçecek kadar açıklık vardı" demiştir

Ebu Hureyre'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Evimle minberim arasındaki saha cennet bahçelerinden bir bahçedir. Minberim de havzımın üzerindedir" buyurmuştur

Abdullah b. Ömer şöyle demiştir: Nebi Sallallahu Aleyhi ve Sellem atlar arasında koşu yarışı yaptırdı. Önce idmana çekilmiş, zayıflatılmış at1ar salıverildi. Bu koşunun uzaklığı Hayfa ile Veda tepesine kadardı. Bir de zayıflatılmamış atlar salıverildi. Bu koşunun uzunluğu da Veda tepesi ile Züreyk oğulları mescidine kadardı. Abdullah b. Ömer yarış yapan birincilerin içindeydi

İbn Ömer, Ömer b. el-Hattab'tan Nebi Sallallahu Aleyhi ve Sellem'in minberi üzerinde (konuşma yaparken) işittim, demiştir

Saib b. Yezid'in Osman b. Affan'ı Nebi Sallallahu Aleyhi ve Sellem'in minberi üzerinde konuşma yaparken işittiği nakledilmiştir

Aişe r.anha "Benimle Resulullah Sallallahu Aleyhi ve Sellem (cünüplükten yıkanmamız) için şu mirken denilen leğen konulurdu da biz yıkanırken beraberce onun içinden suyu elimizle almaya başlardık" demiştir

Enes b. Malik şöyle demiştir: Nebi Sallallahu Aleyhi ve Sellem ensar ile Kureyş arasında Medine' deki benim evimde birbirlerine yardım etmek üzere muahede yaptı. [-7341-] Ve yine Nebi Sallallahu Aleyhi ve Sellem (Kur'an hafızlarını öldüren) Süleym oğullarından bazı kabileIere "Bir ay rükudan sonra kunut duası yapıp, beddua etti" demiştir

Ebu Bürde şöyle anlatmıştır: Medine'ye geldim. Beni Abdullah b. Selam karşıladı ve şöyle dedi: "Haydi benim evime gidelim de sana Resulullah Sallallahu Aleyhi ve Sellem'in içinden su içmiş olduğu bir kadehle su içireyim ve sen de Nebi Sallallahu Aleyhi ve Sellem'in namaz kıldığı bir mescid içinde namaz kılarsın" dedi. Bunun üzerine onunla birlikte gittim. Bana sevik içirdi ve hurma yedirdi. Ben de onun mescidinde namaz kıldım

İbn Abbas r.a.'ın nakline göre İbn Ömer şöyle demiştir. Nebi Sallallahu Aleyhi ve Sellem bana şöyle dedi: "Bu gece bana Rabbim tarafından bir gelen geldi de Akık vadisinde iken bana 'Bu mübarek vadide namaz kıl ve umretun ve haccun' diye söyle

İbn Ömer şöyle demiştir: Resulullah Sallallahu Aleyhi ve Sellem Karn mevkisini Necd ahalisi için, el-Cuhfe'yi Şam ahalisi için, Zülhuleyfe'yi de Medine halkı için mikat noktası tayin etti. İbn Ömer dedi ki: Ben bunu Nebiden işittim. Duyduğuma göre Nebi Sallallahu Aleyhi ve Sellem Yemen ahalisi için Yelemlem mevkisini mikat noktası tayin etmiştir. İbn Ömer'in yanında Irak'tan söz edilince "O vakit Irak yoktu" demiştir

According to the narration of Salim ibn Abdullah from his father, while the Prophet (peace and blessings be upon him) was resting during the latter part of the night at Dhul-Hulayfah during the Farewell Pilgrimage, it was said to him in a dream: "Indeed, you are in a blessed valley of Batha.

Explanation from Fath al-Bari:

"The Prophet's encouragement of the people of knowledge to reach consensus." The verb "hadda" in the chapter heading means "he encouraged.

"What the people of the two sanctuaries — that is, the people of Mecca and Medina — agreed upon, in the places where the Prophet, the Muhajirin, and the Ansar were present." Al-Kirmani said: Ijma' (consensus) is the agreement of the people of authority and sound judgment. In other words, ijma' is the agreement of the mujtahids of the Ummah of Muhammad on any religious matter. According to the majority, ijma' is not limited solely to the agreement of the mujtahids of the two sanctuaries. Imam Malik said: The ijma' of the people of Medina carries the force of proof. The phrasing used by al-Bukhari indicates that the agreement of the mujtahids of the two sanctuaries constitutes ijma'. We add: He most likely intends to express his preference for this view, not to assert an ijma' claim. When Imam Malik and his followers say that the ijma' of the people of Medina carries the force of proof, then all the more so does it carry that force when the people of Mecca agree with them. According to what Ibn al-Tin narrated from Sahnun, the combined ijma' of the people of Mecca and Medina is valid. He said: If all of them agree on a matter and Ibn Abbas alone opposes them, this does not constitute ijma'. This ruling is based on the view that the existence of a rare dissenter affects the formation of ijma'.

"A Bedouin man." According to what Ibn Battal narrated, al-Muhallabi said: This expression indicates that Medina is more virtuous than other cities, because Allah the Exalted has given this city the quality of expelling its impurities outward. This view leads to the conclusion that the ijma' of the people of Medina carries the force of proof. However, al-Muhallabi has been criticized by Ibn Abd al-Barr's following approach: the hadith demonstrates the virtue of Medina, but the quality mentioned in the hadith is not one that applies to Medina for all times. On the contrary, it is specific to the time of the Prophet (peace and blessings be upon him), because only a person in whom there is no good would leave Medina when they could reside there alongside the Prophet. Qadi Iyad offered a similar explanation. This view is supported by the narration of Abu Hurayrah in Sahih Muslim: "The Hour will not come until Medina expels its wicked people just as a bellows expels the dross of iron." (Muslim, Hajj

Qadi Iyad said: Fire only expels dross and things of no value. After the Prophet, the most virtuous of the Companions left Medina, settled in other cities, and died outside of it — among them Ibn Mas'ud, Abu Musa, Ali, Abu Dharr, Ammar, Hudhayfah, Ubadah ibn al-Samit, Abu Ubaydah, Mu'adh, Abu al-Darda', and others. This shows us that the aforementioned quality was specific to the time of the Prophet (peace and blessings be upon him). As for the complete expulsion of the unworthy from Medina, it will occur during the siege of the Dajjal, as is explicitly stated at the end of the Book of Tribulations (Fitan), where it is said: "Not a single male or female hypocrite will remain who has not left Medina. That will be the day of salvation.

Many scholars who hold that the ijma' of the people of Medina carries the force of proof have linked this matter to the question of the ijma' of the Companions, saying: because they witnessed the revelation, were present when it was being revealed, and possessed other similar qualities. However, these two matters are distinct from one another. The view that the ijma' of the Companions carries the force of proof is stronger than other views, provided that this ijma' does not conflict with a marfu' text. Furthermore, the narrations of the Companions are preferred because they were known for their rigorous investigation in transmission and for not tolerating tadlis (concealment of transmission chains). What is specific to this chapter is that the views of the people of Medina carry the force of proof when they agree. As for the virtues of Medina and its people, most of what is mentioned in this chapter is not strong enough to serve as evidence for this purpose.

The expression "thawbani mumashsha'ani" in the third hadith refers to garments dyed with red clay known as mishq. "Bah bah" is a word expressing wonder and admiration. It can be pronounced in various ways. The explanation of this word was given in the Book of Ar-Riqaq under the chapter on the lifestyle of the Prophet (peace and blessings be upon him). The purpose of mentioning this hadith here is the statement: "I used to fall unconscious between the pulpit of the Messenger of Allah (peace and blessings be upon him) and the chamber of Aisha." The place referred to is the location of the blessed grave of the Prophet. According to what Ibn Battal narrated, al-Muhallabi said: The reason this statement is included in al-Bukhari's chapter heading is to draw attention to the hardship that Abu Hurayrah endured for the sake of not parting from the Prophet in order to seek knowledge. This hardship was rewarded with the memorization of many hadiths and abundant narration in matters of rulings and similar topics. This was due to the blessing of his patience in remaining in Medina

"Aisha said to Abdullah ibn al-Zubayr." "Ma'a sahibihi" — this word is the plural of "sahiba" and refers to the other wives of the Prophet. "Because I do not wish to be praised" — meaning: I do not want anyone to praise me not for a quality within myself, but simply because I was buried beside him apart from his other wives. For in that case, being buried here would be thought to be exclusive to me — on account of a quality I do not actually possess — rather than to his other wives. This statement shows how humble Aisha was.

The explanation of the hadith of Ibn Umar regarding the horse race, mentioned sixteenth in order, was given in the Book of Jihad. "Hafya" mentioned in the hadith is the name of a place in Medina. It may be read with or without elongation. It is also possible that the ya' comes before the fa', making it "hayfa." According to what Ibn Battal narrated, al-Muhallabi said: The hadith of Sahl speaks of a followed sunnah — namely, leaving a space between the qibla-side wall of the mosque and the pulpit wide enough for a sheep to pass through, so that entry could be made from that point. There is also another sunnah: designating a course between Hafya and Thaniyyat al-Wada' for horse races. This distance is for horses that have been conditioned and trained during the race.

"It is narrated that he heard Uthman ibn Affan delivering a speech from the pulpit of the Prophet (peace and blessings be upon him)." According to what Ibn Battal narrated, al-Muhallabi said: These two hadiths also speak of a sunnah — namely, that the caliph may ascend the pulpit and address the people on important matters. When the caliph faces the people from the pulpit, he raises his voice so that they can hear his speech. The hadith also indicates that the pulpit of the Prophet had remained as it was up to that time, without any addition or reduction. Another hadith states that the pulpit remained in its original state for a long period after this

"Hadha al-mirqan." Al-Khalil said it is something resembling a leather water vessel. Another scholar said it is something resembling a copper basin. "Fa nashra'u fihi jami'an" — meaning: we would take the water from that basin with our hands without using a vessel and wash ourselves. Ibn Battal said: The hadith speaks of a sunnah regarding the explanation of the amount of water sufficient for a husband and wife when performing the major ritual bath (ghusl).

The hadith of Anas narrated through Asim al-Ahwal, mentioned twentieth in order, concerning the dispute between the Quraysh and the Ansar and the Prophet's recitation of qunut for one month cursing a tribe from the Banu Sulaym — this was summarized by Imam al-Bukhari from two hadiths, both of which are longer than what he cited here. The explanation of the first hadith was given in the Book of Good Manners (Adab), where the difference between brotherhood and formal brotherhood-pact was clarified. The explanation of the second hadith was given in the Book of Witr.

The expression "at that time Iraq did not exist," mentioned twenty-third in order, means that at that time Iraq was not in the hands of the Muslims, for at that time Iraq was entirely under the control of Kisra and his governors from the Persians and the Arabs. Ibn Umar is in effect saying: at that time the people of Iraq were not yet Muslims, so no miqat was designated for them. This ruling is complicated by the mention of "the people of Syria." In all likelihood, what Ibn Umar meant was that the two Iraqs did not yet exist — namely the well-known cities of Kufa and Basra. Each of these two cities became major cities after the Muslims conquered the Persian lands

According to what Ibn Battal narrated, al-Muhallabi said: The purpose of al-Bukhari's chapter heading and these hadiths is to emphasize the superiority of Medina by virtue of what Allah the Exalted has bestowed upon it of the symbols of the religion. The hadith states that Medina is the abode of revelation and the place where the angels descended with guidance and mercy. Allah the Exalted honored this land by making it the residence of His Prophet and designated it as the location of his grave and his pulpit. Between the grave of the Prophet (peace and blessings be upon him) and his pulpit there is a garden from the gardens of Paradise. Al-Muhallabi then proceeded to explain the hadiths of the chapter as previously narrated from him, examining them in a manner that leaves no need for repetition.

It is established that Medina is a virtuous city, and there is no need to provide specific evidence for this. Sufficient hadiths regarding the virtue of Medina were mentioned in a satisfactory manner toward the end of the Book of Hajj. The reason a hadith on the virtue of Medina is included here is that the people of Medina surpassed the people of other cities in knowledge. If the intent is to emphasize that they were foremost in certain eras, then those eras are the era in which the Prophet (peace and blessings be upon him) resided there and the era in which the Companions lived there after him before they dispersed to other cities. There is no doubt that these two eras were superior to others, and this is understood from the hadiths of this chapter and others. However, if the intent is to emphasize that this superiority belongs to all residents of Medina in every era, this is debatable, and it is not possible to make a blanket generalization. For in the later period after the era of the mujtahid imams, there was not even a single person in Medina who excelled others in knowledge and virtue — let alone all of its residents. On the contrary, as we have previously emphasized, only people of reprehensible innovation whose evil intention and wickedness were beyond doubt resided there. Allah the Exalted knows best.

İbn Ömer r.a.'in nakline göre Nebi Sallallahu Aleyhi ve Sellem (yaralanıp, dişi kırılınca) sabah namazının son rekMında başını rüku'dan kaldırıp, 'Allahumme Rabbena ve leke'l-hamd" dedi. Bunun ardından da 'Allah'ım filana ve filana lanet eyle!" diye beddua etti. Bunun üzerine Yüce Allah "Bu işte senin yapacağın bir şey yoktur veya tövbelerini kabul etsin ya da onlara azap etsin diye (Allah Bedir'de yardım etti). Çünkü onlar zalimdirier" ayetini indirdi. Fethu'l-Bari Açıklaması: İmam Buhari bu konuda ayetin nüzul sebebini içeren İbn Ömer hadisine yer verdi. Bunun açıklaması, Al-i İmran suresinin tefsirinde bir parça açıklamasıyla birlikte geçmişti. Kendilerine beddua edilen kimselerin kimler oldukları Uhud savaşı anlatılırken verilmişti. İbn Battal şöyle demiştir: Yukarıdaki başlığın İ'tisam Bölümüne girmesi, Nebi s.a.v.'in adı geçenlere beddua etmesi açısındandır. Çünkü onlar lanetten kurtulmak için imana boyun eğmediler. Yüce Allah'ın "Bu işte senin yapacağın bir şey yoktur" ayeti, liOnları doğru yola iletmek sana ait değildir. Lakin Allah dilediğini doğru yola iletir"(Bakara 272) ayeti ile aynı manadadır. İmam Buharl'nin bu hadise yer vermekten maksadı, usul-i fıkıhta meşhur olan ihtilaflı konuya işaret etmek olabilir. Bu Nebi s.a.v.'in ahkam konusunda içtihat edip etmediği meselesi idi. Bu konu bundan sekiz başlık önce ele alıp açıklanmıştı

Ali b. Ebi Talib şöyle demiştir: Resulullah Sallallahu Aleyhi ve Sellem bir gece benimle ve kızı Fatıma'nın aleyhisselam ziyaretine geldi ve bize "Sizler namaz kılmaz mısınız?" diye sordu. Ali olayın devamını şöyle anlattı: Ben "Ya Resulallah! Nefislerimiz ancak Allah'ın elindedir. Bizi uyandırmak istediği zaman uyandırır!" dedim. Bu cevabım üzerine Resulullah Sallallahu Aleyhi ve Sellem geri döndü ve bana hiçbir cevap vermedi. Sonra dönüp giderken uyluğuna vurarak "Tartışmaya en çok düşkün varlık insandır" ayetini okumakta olduğunu işittim.

Ebu Hureyre r.a. şöyle demiştir: Mescidde bulunduğumuz bir sırada Resulullah Sallallahu Aleyhi ve Sellem yanımıza Çıktı ve "Haydin Yahudilerin yurduna yürüyün!" buyurdu. Bizler onunla birlikte yola çıktık. Nihayet Yahudilerin içinde alimlerinin Tevrat okudukları Beytü'l-Midras'a vardık. Nebi Sallallahu Aleyhi ve Sellem ayakta dikilip, onlara seslenerek "Ey Yahudi topluluğu! İslam dinine girin ki selamette olun!" buyurdu. Bunun üzerine Yahudiler "Sen tebliğ ettin ya Ebe'lKasım" dediler. Ravi dedi ki: Resulullah Sallallahu Aleyhi ve Sellem onlara "Ben ancak bunu istiyorum" dedi. Yahudiler yine "Sen tebliğ ettin ya Ebe'l-Kasım!" dediler. Resulullah Sallallahu Aleyhi ve Sellem onlara tekrar "Ben ancak bunu istiyorum" dedi. Sonra bu sözünü üçüncü kez yine söyledi ve ardından şöyle buyurdu: "Biliniz ki yeryüzü ancak Allah'a ve Resulüne aittir. Ben sizleri bu araziden çıkarmak istiyorum. Bunun için sizden her kim kendi malından (taşıyamayacağı) bir şeyolursa onu satsın. Aksi takdirde iyi biliniz ki yeryüzü ancak Allah ve Resulüne aittir

Abu Sa'id al-Khudri narrated that the Messenger of Allah (peace be upon him) said: "On the Day of Resurrection, Prophet Nuh (Noah) will be brought and asked, 'Did you convey the message?' He will reply, 'Yes, O Lord, I did convey it.' Then Nuh's people will be asked, 'Did Nuh convey the message to you?' They will say, 'No warner came to us.' Then the one asking will say to Nuh, 'Who are your witnesses?' Nuh will say, 'Muhammad and his nation.' Thereupon, you will be brought forward and you will testify that Nuh conveyed the message."

The narrator then said that the Messenger of Allah (peace be upon him) recited the following verse: "And thus We have made you a just (wasat) nation so that you may be witnesses over mankind, and the Messenger may be a witness over you." (Al-Baqarah: 143)

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Commentary (Fath al-Bari):

The word "al-wasat" in the verse means "al-'adl" (justice/uprightness), as was explained in the commentary on Surah Al-Baqarah. What is expressed in the verse is, in brief, a reminder of guidance and justice.

The connection between Bukhari's chapter heading — which begins with "wa ma umira" — and the hadith cited here is not immediately apparent. It seems to relate to the quality mentioned, namely justice. For the apparent meaning of the address is general and applies to everyone. Bukhari has indicated that this is either a general expression (ʿamm) whose intended meaning is specific, or a general expression that has been qualified. This is because the ignorant are not just, and likewise those who introduce innovations (bid'ah) into the religion. It is understood from this that the intended meaning of the mentioned quality refers to the Ahl al-Sunnah wa'l-Jama'ah — those who possess knowledge of Islamic law. Those other than the scholars, even if they are claimed to possess such knowledge, do not truly possess it; their affiliation is merely formal.

The command not to separate from the community (jama'ah) appears in many hadiths. One of them was narrated by al-Tirmidhi with a declaration of its authenticity, on the authority of al-Harith ibn al-Harith al-Ash'ari, who relates a lengthy hadith in which the following is stated: "I command you with five things that Allah the Almighty has commanded me: to listen, to obey, to perform jihad, to make hijrah (migration), and to not separate from the community. For whoever separates from the community by even a hand's span has removed the collar of Islam from his neck." (Tirmidhi, Adab)

In the famous speech delivered by Umar (may Allah be pleased with him) at Jabiyah near Damascus, the following statement appears: "Hold fast to the community! Beware of division! For the devil is with the individual, and is farther from two people." The speech also contains the phrase: "Whoever desires the very center of Paradise, let him not separate from the community." (Tirmidhi, Fitan)

Ibn Battal said: The purpose of Imam Bukhari's chapter heading is to encourage adherence to the community. For Allah the Almighty says, "So that you may be witnesses over mankind." The condition for testimony to be accepted is justice ('adalah). That this nation is just is established by the word "wasatan," for "al-wasat" means justice. The intended meaning of "al-jama'ah" here refers to the people of authority and resolution (ahl al-hall wa'l-'aqd) in every era.

Ebu Said el-Hudri ve Ebu Hureyre'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem ensardan Adiy oğullarının kardeşi olan birini Hayber' e memur olarak tayin edip gönderdi. Sonra bu zat Hayber'den Cenib (denilen iyi cins) hurma ile geldi. Resulullah Sallallahu Aleyhi ve Sellem ona "Hayber'in bütün hurmalan böyle midir?" diye sordu. O kişi "Hayır vallahi, hepsi böyle değildir Ya Resulallah! Biz bu iyi hurmadan bir sa'ını (adi hurmanın) iki sa'ı karşılığında satın alırız" dedi. Bunun üzerine Resulullah Sallallahu Aleyhi ve Sellem "Böyle yapmayın! Fakat misli mukabiliyle mislini değiş tokuş edin. Yahut bu adi hurmayı para ile satın da onun parasıyla şu iyi hurmadan alın. Tartılan her şey böyledir" buyurdu. Fethu'l-Bari Açıklaması: "Vali -veya idareci- idihad edip hata eder ve bilmeden Resulullah s.a.v.'e muhalif bir hüküm verirse" yani Resulullah s.a.v.'e kasten muhalefet etmez, sadece yanlışlıkla muhalefet ederse. "Onun bu hükmü reddedilir. Çünkü Nebi s.a.v. her kim bizim işimize (dinimize) aykırı bir şey yaparsa o reddedilmiştir buyurmuştur." İbn Battal şöyle der: İmam Buhari'nin maksadı şudur: Her kim bilmeden veya yanlışlıkla sünnet dışı bir hüküm verecek olursa onun sünnetin hükmüne dönmesi gerekir ve sünnete muhalif olan şeyi -Yüce Allah'ın Resulüne itaati gerekli kılan emrine sarılmış olmak için- terk eder. İşte bu, sünnete sarılmanın ta kendisidir

Amr b. eı-As Resulullah Sallallahu Aleyhi ve Sellemı şöyle buyururken işitmiştir: "Bir hdkim hükmedeceği zaman içtihat eder sonra bu hükümde isabet ederse o hdkime iki ecir vardır. Eğer hükmedeceği zaman içtihat eder fakat sonunda hata ederse onun da bir ecri vardır." Fethu'l-Bari Açıklaması: İmam Buhari yukarıda attığı başlıkla bir hakim içtihat edip, yanıldığı takdirde hükmünün veya fetvasının reddedilmesinden onun günaha girdiği sonucunun çıkmayacağına, aksine olanca gücünü harcadığı takdirde ecir ve sevap kazanacağına, hükmünde isabet ederse ecrinin iki katına çıkacağına işaret etmektedir. Fakat kişi bilgisi olmadığı halde hüküm veya fetva vermeye kalkarsa daha önce işaret edildiği üzere günaha girer. İbnü'l-Munzir şöyle demiştir: Hakim hata ettiğinde içtihat usullerini bildiği takdirde içtihat ettiği için sevaba girer. Buna karşılık alim değilse sevap elde etmez. İbnü'l-Munzir bu görüşünü "Hokimler üçtür" hadisine dayandırmaktadır. Bu hadiste şöyle bir ifade geçmektedir: "Haksız yere hükmeden hdkim ki cehennemdedir. Bir diğeri ise bilmeden hüküm veren hdkimdir ki o da cehennemdedir

Ubeyd b. Ömer şöyle demiştir: Ebu Musa Ömer'in yanına girmek için izin istemiş, ancak onu meşgul bulup geri dönmüştü. Ömer "Duyduğum Abdullah b. Kays'ın sesi değil miydi? Ona izin verin gelsin!" dedi. Akabinde Ebu Musa çağrıldı. Ömer "Bu yaptığın işe (beklemeyip, geri dönmene) seni sevkeden nedir?" diye sordu. Ebu Musa da "Biz böyle yapmakla emrolunduk" dedi. Ömer "Ya bu söylediğin şeyi teyid eden bir delil getirirsin ya da emin ol seni cezalandırınm!" dedi. Bunun üzerine Ebu Musa ensardan (oluşan) bir meclise gitti, (onlardan buna şahitlik edecek bir kimse istedi.) Orada bulunanlar "Bu mesele hakkında en küçüklerimiz bile şahitlik eder" dediler. Akabinde Ebu Said elHudrı ayağa kalktı ve gidip Ömer' e hitaben "Biz böyle yapmakla emrolunduk" dedi. Bunun üzerine Ömer "Nebi Sallallahu Aleyhi ve Sellem'in emrinden olan bu iş bana gizli kalmış, çarşılarda (yaptığım) alışveriş, beni (bu hükmü öğrenmekten) alıkoymuş" dedi

Bu metin, Muğire b. Şu'be'nin naklettiği hadis ile Fethu'l-Bari'nin bu hadise dair kapsamlı açıklamalarını içeren Türkçe bir pasajdır. Başlıca ele alınan konular şunlardır:

1. Cenin diyeti (ğurre) meselesi ve Hz. Ömer'in hadis araştırması
2. Bir hakimin hüküm verirken izleyeceği yöntem: Kitap, Sünnet, İcma ve Kıyas sıralaması
3. Kıyasın delil olarak geçerliliği ve kıyası inkâr edenlere verilen cevaplar
4. İbn Battal ve Ebü't-Tayyib el-Bakıllani'nin görüşleri

Kullanıcıdan herhangi bir işlem talebi gelmediğinden, ne yapmak istediği sorulmuştur.

Muhammad b. al-Munkadir said: I saw Jabir b. Abdullah (may Allah be pleased with him) swearing by Allah that Ibn Sayyad was the Dajjal. I said to him: "How can you swear by Allah regarding this matter?" He replied: "I heard Umar swearing to this in the presence of the Prophet (peace and blessings of Allah be upon him), and the Messenger of Allah (peace and blessings of Allah be upon him) did not object to it.

Fath al-Bari Commentary: The word "al-nakir" in the chapter heading is on the pattern of "azim" and means to go to great lengths in expressing disapproval. The scholars have unanimously agreed that when the Prophet (peace and blessings of Allah be upon him) witnessed an action or was informed of something in his presence and did not object to it, his tacit approval (taqrir) serves as evidence of its permissibility. This is because his quality of infallibility (isma) rules out the possibility of his remaining silent about an action that would warrant disapproval, as is conceivable with others. Consequently, he would never silently accept a falsehood. Based on this, Imam al-Bukhari said: "Other than the Messenger of Allah (peace and blessings of Allah be upon him)," because the silence of anyone else does not indicate the permissibility of a thing

"How can you swear by Allah regarding this matter?" He replied: "I heard Umar swearing to this in the presence of the Prophet (peace and blessings of Allah be upon him), and the Messenger of Allah (peace and blessings of Allah be upon him) did not object to it." When Jabir heard Umar swearing in the presence of the Prophet (peace and blessings of Allah be upon him) and saw that the Prophet did not object, he understood from this that the action was acceptable. However, what remains is the condition for acting upon a taqrir, which is that there must be no clear statement contradicting it. If someone says or does something in the presence of the Prophet (peace and blessings of Allah be upon him) and the Messenger of Allah approves of it, this indicates the permissibility of that action. If the Messenger of Allah says "Do the opposite" — provided there is no evidence that such a command is specific to that person — this indicates that the taqrir in question has been abrogated

Al-Bayhaqi said: There is nothing more in the hadith of Jabir than the Prophet's silence regarding Umar's oath. Therefore, it is possible that the Messenger of Allah (peace and blessings of Allah be upon him) had withheld judgment regarding Ibn Sayyad, and that subsequently, as the incident of Tamim al-Dari necessitated, Allah the Almighty sent him proof that the Dajjal was someone other than Ibn Sayyad. Those scholars who held that the Dajjal is someone other than Ibn Sayyad relied upon this. The chain of transmission for this narration is more authentic. The description of Ibn Sayyad happened to correspond to the characteristics of the Dajjal.

We also find it beneficial to add the following: Muslim narrated the incident of Tamim from Fatimah bint Qays as follows: The Prophet (peace and blessings of Allah be upon him) delivered a sermon and spoke of Tamim al-Dari setting out on a sea voyage with thirty men from his people. During the journey, Tamim and his companions were swept about by the waves and could not reach the shore for a month. They then disembarked on an island. There, a very hairy creature appeared before them and said: "I am al-Jassasah." It then spoke of a man in a monastery. Tamim al-Dari continued the account: We hurried along and entered the monastery. There we saw a man of the largest build we had ever seen, with his hands firmly chained to his neck with iron! We said to him: "Woe to you, what are you?" In the continuation of this lengthy hadith, the large man asked them whether the Prophet of the unlettered people had been sent, and told them that if they obeyed him it would be better for them. He also asked about the Lake of Tiberias, Ayn Zugar, and Nakhl Bisan. According to the same narration, he said to them: "Let me inform you of who I am. I am the Messiah. The days when I will be permitted to leave here are near. I will go out and travel the earth and will not leave a single village without entering it within forty nights, except for Mecca and Medina." (Muslim, Fitan

According to one of the chains of transmission of this hadith found in al-Bayhaqi, the person is described as an elderly man. The chain of transmission of this report is authentic. Al-Bayhaqi said: According to this report, the greatest Dajjal who will appear at the end of times is someone other than Ibn Sayyad. Ibn Sayyad is one of the lying dajjals whose emergence has been foretold. Most of these dajjals have already appeared. Those who stated categorically that the Dajjal is Ibn Sayyad had not heard of the incident of Tamim.

The view that the one Tamim saw bound in chains is the Dajjal himself, and that Ibn Sayyad was a devil who appeared in the guise of the Dajjal from that moment until the turning toward Isfahan, can be the most suitable way to reconcile the narration of Tamim with the view that Ibn Sayyad is the Dajjal. Thereafter, he concealed himself along with his companions until the time that Allah the Almighty had decreed for his emergence.

Ebu Hureyre'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem şöyle buyurmuştur: "At ırkı üç sınıf insan için olur. Bir kimse için ecirdir, bir kimse için (fakirlik ve ihtiyacına) perdedir, bir kimse üzerinde ise vebaldir. Atın kendisi için ecir olduğu kimseye gelince, o öyle bir kişidir ki atını Allah yolunda (cihad için) bağlamıştır ve o bağı bol otlu, geniş bir sahada veya çayırlıkta uzatmıştır. Bu bol otlu sahadan veya çayırlıktan atın bu uzun ipinde iken yediği her ot, at sahibi için birer hasenedir. Hele bir de ipi kopsa da şahlanarak bir veya iki mil sevinç ile koş sa yerde tırnaklarının bıraktığı izleri ve onun gübreleri de sahibi için haseneler ol.,1r. Bir de hayvan (bu sırada) bir nehre uğrayıp da ondan su içerse -sahibi sulamak istememiş olsa bile- bu su da sahibi için haseneler olur. Dolayısıyla böyle bir at, sahibi için büyük bir sevaptır. Bir kimse de atını insanlardan müstağni olmak, iffetini korumak için bağlar da sonra o kişi hayvanları konusundaki Allah hakkını, gerek sırtlarına takatlerinden fazla yük vurmamayı unutmazsa bu da o kimse için (fakirliğe karşı) bir perdedir. Bir kimse de atın! övünmek ve gösteriş için bağlarsa bu hayvan da onun için büyük bir vebaldir." Resulullah Sallallahu Aleyhi ve Sellem'e eşeklerin hükmü soruldu. O şöyle cevap verdi: "Yüce Allah her hükmü toplayıcı bir vecize olan şu ayetten başka bir nas indirmedi: 'Kim zerre miktarı hayır yapmışsa onu görür, kim zerre miktarı şer işlemişse onu görür. ' (Zilzal)

Aişe r.anha şöyle demiştir: Bir kadın Nebi Sallallahu Aleyhi ve Sellem'e adet gördükten sonra nasıl yıkanacağını sordu. Nebi Sallallahu Aleyhi ve Sellem de (nasıl yıkanacağını tarif etti. Sonra) ona "Miske bulanmış pamuklu parçayı alırsın ve onunla yıkanır temizlenirsin" buyurdu. Kadın "Onunla nasıl temizlenip, abdest alayım Ya Resulallah?" diye tekrar sorunca, Nebi Sallallahu Aleyhi ve Sellem "Temizlen işte!" buyurdu. Kadın "Onunla nasıl temizlenip, abdest alayım Ya Resulallah?" diye tekrar sorunca Resulullah Sallallahu Aleyhi ve Sellem "Temizlen işte!" buyurdu. Aişe r.anha "Bunun üzerine ben Resulullah Sallallahu Aleyhi ve Sellem'in kastettiği şeyi anladım ve kadını tutup, kendime doğru çektim ve ona öğrettim" dedi

İbn Abbas şöyle demiştir: "Ümmü Hufeyd bintü'l-Haris b. Hazn bir keresinde Nebie bir miktar tereyağ, keş ve birkaç tane keler hediye etmişti. Nebi Sallallahu Aleyhi ve Sellem onların getirilmesini istedi ve bunlar onun sofrası üzerinde yeniidi. Fakat Nebi Sallallahu Aleyhi ve Sellem kelerleri tiksinmiş gibi bıraktı. Eğer keler haram olsaydı, Nebi Sallallahu Aleyhi ve Sellem'in sofrası üzerinde yenilmezdi ve onların yenilmesini emretmezdi

Cabir b. Abdullah r.a. şöyle demiştir: Nebi Sallallahu Aleyhi ve Sellem: "Her kim sarımsak, soğan yemiş bulunursa bizden -veya mescidimizden- uzak durup, evinde otursun" buyurdu. Nebi Sallallahu Aleyhi ve Sellem'in huzuruna içinde taze sebzeler bulunan yuvarlak bir kap getirildi. -Abdullah b. Vehb hadiste geçen "bedir" kelimesi tabak anlamına gelir dedi.- Resulullah Sallallahu Aleyhi ve Sellem onda sevilmeyen bir ko ku duydu ve içinde ne olduğunu sordu. Kendisine onun içindeki sebzelerin ne olduğu haber verildi. Bunun üzerine sahabilerine "Bunu (filan kimseye) götürünüz!" buyurdu. Onlar da bu kabı yanında bulunan bir sahabiye götürdüler. O sahabi de Nebi Sallallahu Aleyhi ve Sellem'in böyle yaptığını görünce onu yemek istemedi. Bunun üzerine "Sen ye! Çünkü ben senin münacat etmediklerinle (meleklerle) münacat ederim (konuşurum)" buyurdu

According to the narration of Jubayr ibn Mut'im, a woman from the Ansar came to the Messenger of Allah (peace and blessings be upon him) and spoke with him about something (he would give her). The Messenger of Allah (peace and blessings be upon him) had commanded her regarding something (upon her departure). The woman then said: "O Messenger of Allah! What if I come and cannot find you?" The Messenger of Allah (peace and blessings be upon him) replied: "If you cannot find me, then go to Abu Bakr.

Fath al-Bari Explanation: "Rulings that will be known through evidences (dalil)." This is the phrasing found in most books. In the narration of Kushmihanī, it appears in the singular form as "bi'd-dalīl." A dalīl (evidence/proof) is that which leads a person to what is sought and produces knowledge regarding the existence of what is indicated. Linguistically, its root meaning refers to the one who shows the way to a person who wishes to reach a certain place.

"The meaning of dalāla (indication) and its interpretation." As a juristic term, dalāla means showing that the ruling of a particular matter, for which no specific textual evidence exists, falls under the ruling of another evidence through generalization. This is the meaning of dalāla. As for its interpretation, it means to clarify and explain it. Tafsīr (interpretation) means teaching the one who is addressed by a command how the thing commanded of him is to be carried out. This is pointed to in the second hadith under this chapter heading. From the chapter heading that Bukhari set, it can be understood what the praised and approved opinion is — namely, that which is derived from the words and actions of the Prophet (peace and blessings be upon him) established through explicit textual designation (tanṣīṣ) and indication (ishāra). Istinbāṭ (inference) is also included in this. Remaining fixed upon the apparent (ẓāhir) meaning alone is the exception

"The Prophet (peace and blessings be upon him) reported the condition of horses and others." With this expression, Imam Bukhari pointed to the first hadith under this chapter heading. His intention is the verse of Almighty Allah: "Whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it." This expression conveys generality regarding the one who performs a deed and the deed itself. In the report, the Prophet (peace and blessings be upon him) explained the ruling on keeping horses and the condition of those who keep them. When he was asked about the condition of donkeys, he indicated that their ruling falls under the general ruling derived from the verse, which encompasses horses and others. Imam Bukhari included five hadiths on this topic. The first of these is the hadith of Abu Hurayra: "Horses are of three kinds for three types of people." The explanation of this hadith was given previously in the Book of Jihad.

"A woman asked the Prophet (peace and blessings be upon him) how she should perform ghusl after menstruation." Ibn Battal said: "The woman who asked the question did not understand what the Prophet (peace and blessings be upon him) meant, because she did not know that following the traces of blood with a piece of cloth would be called 'purification' (tawaddu') when 'blood and discomfort' were mentioned. The reason he answered her in this manner was that explicit description of such matters is considered something to be avoided out of modesty. Aisha (may Allah be pleased with her) understood the intent of the Prophet (peace and blessings be upon him) and explained to the woman what she did not know.

"When that companion saw that the Prophet (peace and blessings be upon him) did so, he did not wish to eat it." The one who did not wish to eat was Abu Ayyub. There is an ellipsis in the expression. Its implied meaning is: "When that person saw that the Prophet (peace and blessings be upon him) refrained from eating it and commanded that it be given away, he did not wish to eat it." It is also possible to interpret the sentence as: "When that companion saw that the Prophet (peace and blessings be upon him) did not eat it, he too did not wish to eat it." Abu Ayyub considered the generality of the verse of Almighty Allah — "Indeed, in the Messenger of Allah you have an excellent example" (Al-Ahzab: 21) — as evidence that following the Messenger of Allah (peace and blessings be upon him) in all of his actions is permissible. "When the Prophet (peace and blessings be upon him) refrained from eating those vegetables," Abu Ayyub followed his example. The Messenger of Allah (peace and blessings be upon him) then explained why he did not wish to eat, saying: "Because I converse (munājāt) with those with whom you do not converse — namely, the angels." As explained in the narration of Abu Ayyub found near the end of the Book of Prayer in Muslim, the Prophet (peace and blessings be upon him) said: "I fear causing discomfort to my companion." According to the narration of Ibn Khuzayma, the Messenger of Allah (peace and blessings be upon him) said: "I feel shy before the angels of Allah; otherwise, these things are not forbidden." Ibn Battal said: "The command in the hadith — 'Carry it away (qarrribūhā)' — is an explicit statement of the permissibility of eating those vegetables. The expression 'I converse (munājāt)' is also of this nature."

"A woman from the Ansar came to the Messenger of Allah (peace and blessings be upon him)." The explanation of this hadith was given previously under the chapter heading on the Virtues of al-Siddiq (Abu Bakr). "Al-Humaydī added in the narration of Ibrahim ibn Sa'd the passage: 'It was as if the woman meant the death of the Messenger of Allah (peace and blessings be upon him) by her words: if I cannot find you.'"

Ibn Battal said: "The Prophet (peace and blessings be upon him) inferred that the woman meant death by her sentence 'What if I come and cannot find you?' and commanded her to go to Abu Bakr." Ibn Battal continued: "It is as though the question of the woman was accompanied by a circumstance that revealed her intent even without her explicitly stating it. This circumstance is more general in its negative implication than merely the situation of life and death. The Prophet's (peace and blessings be upon him) directing that woman to Abu Bakr is consistent with this generality. The statement of some scholars — 'This indicates that Abu Bakr should be the caliph after the Prophet (peace and blessings be upon him)' — is correct. However, this was done not explicitly and openly, but rather through indication (ishāra). This does not contradict Umar's statement: 'The Messenger of Allah (peace and blessings be upon him) did not appoint a caliph to succeed him,' because his intent was that the Messenger of Allah (peace and blessings be upon him) did not explicitly designate a name in this matter. The truth is best known to Almighty Allah."

Ve Ebû'l-Yemân şöyle dedi: Bize Şuayb haber verdi ki, ez-Zuhrî şöyle demiştir: Bana Humeyd ibn Abdirrahmân haber verdi; kendisi Muâviye'den işitmiştir. Muâviye, halifeliğinde hacc ettiği zaman Medine'de tahdîs ediyordu. Ve bu arada zikretti de şöyle dedi: bu Ka'b, Kitâb ehlinden İslâm'a girip de eski kitâblardan hadîs tahdîs etmekte olan bu muhaddislerin en doğru söyleyenidir. Yine muhakkak ki, bununla beraber biz onun eski kitâblardan nakletmekte olduğu haberlerinde, Ka’bın bazen hatâ edip yalan yanlış şeyler söylemekte olduğunu da Ka'b aleyhine tecrübe etmekteyizdir

Ebu Hureyre şöyle demiştir: Ehl-i Kitap (Yahudiler) Tevrat'ı İbranice metni ile okurlar ve onu Arap diliyle Müslümanlara tefsir ederlerdi. Bunun üzerine Resulullah Sallallahu Aleyhi ve Sellem sahabilerine şöyle buyurdu: "Ehli Kitab'ın sözlerini tasdik etmeyiniz, tekzip de etmeyiniz. Ancak şöyle deyin: 'Biz, Allah'a ve bize indirilene; İbrahim, İsmail, İshak, Yakub ve Esbat'a indirilene, Musa ve İsa'ya verilenlere Rableri tarafından diğer Nebilere verilenlere, onlardan hiçbiri arasında fark gözetmeksizin inandık ve biz sadece Allah'a teslim olduk' deyin. "(Bakara)

Abdullah ibn Abbas (may Allah be pleased with him) said: How is it that you ask the People of the Book about anything? Your Book that was revealed to the Messenger of Allah (peace be upon him) is the most recent of all books. You recite it in its pure state, untainted and unmixed with anything else. It has told you that the People of the Book altered and changed the Book of Allah, that they wrote the Book with their own hands, and that they said "This is from Allah" in order to sell it for a small price. Has not the knowledge that has come to you prevented you from questioning them? By Allah, we have never seen a single one of them asking you about what has been revealed to you

According to the transmission of Abd al-Razzaq from Hurayth ibn Zahir, Abdullah ibn Abbas said: "Do not ask the People of the Book about anything regarding your religion. For they, as people who have led themselves astray, will never guide you aright. They will either cause you to deny the truth or affirm a falsehood." (Abd al-Razzaq, Musannaf, VI, 111)

Sufyan al-Thawri transmitted this report through this chain of narration but with the following wording: "Do not ask the People of the Book about anything. For they, as people who have gone astray, will never guide you aright, warning you that you might deny a truth or confirm a falsehood." The chain of narration of this report is hasan (good).

According to Ibn Battal's transmission, al-Muhalllab said: The prohibition in question concerns asking the People of the Book about a matter for which there is no explicit text in our religion. For our Sharia is a self-sufficient religion. When there is no explicit text in our religion, reasoning (nazar) and inference (istidlal) leave no need to question them. Not included in this prohibition is asking them about reports that affirm our Sharia or about accounts of past nations. As for the verse of the Almighty: "Ask those who have been reading the Book before you" (Yunus: 94), what is meant by this are the believers among the People of the Book. The prohibition, on the other hand, concerns asking those among them who have not believed. It is also possible that the command relates to matters of monotheism, the prophethood of Muhammad, and similar issues, while the prohibition is connected to matters other than these

"Mu'awiya said: Ka'b al-Ahbar is the most truthful of those among the People of the Book who narrate to us, yet we have experienced him at times to be in error." That is, there is a contradiction between his narrations and what is known about him personally.

Fath al-Bari Commentary: Ibn al-Tin said: This resembles Ibn Abbas's statement about Ka'b al-Ahbar: "He altered it on his own accord and fell into falsehood." The word "muhaddithun" in Mu'awiya's statement refers to those who were from the People of the Book and then embraced Islam, such as Ka'b al-Ahbar. Ka'b used to narrate from the People of the Book. The same applies to those who looked into their books and transmitted what they found in them. Ibn al-Tin continues: They were probably like Ka'b. However, Ka'b was far more discerning than they were and better aware of what he should avoid. Ibn Hibban, in his work Kitab al-Thiqat, says: Mu'awiya's intent was not to declare Ka'b a liar, but to emphasize that he sometimes fell into error in the reports he gave. Another scholar said: The pronoun in the phrase "li nabluwahu — we have experienced" does not refer to Ka'b, but rather to the book. That is, because they altered and distorted their books, falsehoods crept into them. Qadi Iyad's view on this matter is as follows: It is possible that the pronoun refers to "the book," to "Ka'b," or to "Ka'b's words" — even if Ka'b did not intend to lie and did not act deliberately. For intentionality is not a condition for something to be considered a lie (kadhib). On the contrary, a lie is simply reporting something contrary to how it actually is. This does not amount to impugning Ka'b with deliberate falsehood. Ibn al-Jawzi said: The meaning of the expression is that some of what Ka'b transmitted from the People of the Book has no basis. The sentence does not mean that Ka'b was intentionally lying, for Ka'b was among the best of scholars. This is Ka'b ibn Mati' ibn Amr ibn Qays, from the descendants of Dhi Ra', whose kunya was Abu Ishaq. He was an elderly man during the lifetime of the Prophet (peace be upon him), was Jewish, and was knowledgeable in their books — indeed, he was called Ka'b al-Hibr or Ka'b al-Ahbar. His conversion to Islam took place during the caliphate of Umar. Some say it occurred during the caliphate of Abu Bakr. There are those who say Ka'b embraced Islam during the lifetime of the Prophet (peace be upon him) and that his migration came later. The first of these views is more well-known. Ka'b settled in Medina and fought against the Byzantines during the caliphate of Umar. He then went to Syria during the caliphate of Uthman and resided there until he passed away in Homs in 32, 33, or 34 AH during Uthman's caliphate. The first of the mentioned death dates has been preferred by most scholars. According to Ibn Sa'd's transmission from Abd al-Rahman ibn Jubayr ibn Nufayr, Mu'awiya said: Know that Ka'b al-Ahbar is one of the scholars. Even if we have gone to excess in praising him, he possesses knowledge like vast oceans

"The People of the Book (Jews) would read the Torah in its Hebrew text and interpret it in the Arabic language for the Muslims." This report was previously mentioned in the commentary on Surah al-Baqarah with the same chain of narration and text. Accordingly, what is meant by "the People of the Book" here is the Jews. However, since this ruling is general, it also encompasses the Christians.

"Do not confirm the statements of the People of the Book, nor deny them." This statement does not contradict the hadith in the chapter heading. For in that hadith, asking the People of the Book questions is prohibited. Here, on the other hand, both confirming and denying their statements are prohibited. It has been explained that this second report concerns the situation in which the People of the Book initiate speech and convey information to Muslims.

Cündeb b. Abdullah el-Beceli'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Kur'an'ı kalpleriniz üzerinde ülfet edip, birleştiği sürece okuyunuz. İhtilaf ettiğinizde artık bırakıp, kalkınız" buyurmuştur

Cündeb b. Abdullah el-Beceli'nin nakline göre Resulullah Sallallahu Aleyhi ve Sellem "Kur'an'ı kalpleriniz üzerinde ülfet edip, birleştiği sürece okuyunuz. İhtilaf ettiğinizde artık bırakıp, kalkınlz" buyurmuştur

İbn Abbas r.a. şöyle demiştir: Nebi Sallallahu Aleyhi ve Sellem'in vefatı yaklaştığı zaman -evde aralarında Hz. Ömer'in de bulunduğu birtakım kimseler varken- Resulullah Sallallahu Aleyhi ve Sellem "Gelin size sonra hiç sapmayacağınız bir yazı (bir vasiyetname) yazayım" buyurdu. Ömer, "Nebi Sallallahu Aleyhi ve Sellem'in ağrıları arttı. Yanınızda Kur'an vardır, bize Allah'ın kitabı yeter" dedi. Bunun üzerine evdekiler ihtilaf ettiler ve münakaşa edip çekişmeye başladılar. Onlardan kimi "(Yazacak bir şey) yaklaştırın da Resulullah Sallallahu Aleyhi ve Sellem sizler için sonra sapıtmayacağınız bir yazı yazsın" diyor, kimi de Ömer'in dediği gibi diyordu. Nihayet onlar Nebi Sallallahu Aleyhi ve Sellem'in yanında gürültüyü ve ihtilafı çoğaltınca Resulullah Sallallahu Aleyhi ve Sellem onlara "Yanımdan kalkın!" buyurdu. Ravi Ubeydullah b. Abdullah şöyle dedi: İbn Abbas bu hadisin sonunda şöyle diyordu: "Ah ne büyük bir musibettir o musibet ki, gürültü ve ihtilaf etmeleri yüzünden Resulullah Sallallahu Aleyhi ve Sellem ile sahabiler için yazmak istediği bu yazı arasına perde oldu!" Fethu'l-Bari Açıklaması: "İhtilafın Çirkinliği." Bazıları "ihtilaf" yerine "hilaf" kelimesini kullanmışlardır. Hilaf, şer'i ahkamda ihtilaf anlamındadır ya da bundan daha geneldir. İbn Battal'ın rivayetinde bu başlık yoktur. Onun hadisi, bundan sonra gelen "Nebi Sallallahu Aleyhi ve Sellem'in Yasaklamasının Haramlık İfade Etmesi" başlığının altında yer almıştır. Gerekçesi ise şöyledir: Kur'an okurken ihtilaf olduğunda kalkma emri, ihtilaf anında kıraatte bulunmanın haramlığı için değil, mendupluk içindir. Ancak daha uygun olan görüş çoğunluğun yaklaşımıdır. Kirmânî de bunu söylemiştir: O, Abdullah b. Muğaffel'in rivayet ettiği bu hadisin sonunda "Bu, el-Câmi'de usul-i fıkıh meselelerine dair yer vermek istediğim en son husustur" demiştir.

Ata b. Ebi Rebah şöyle demiştir: Ben, yanında bulunan birçok kişinin arasında iken Cabir b. Abdullah'ın şöyle dediğini işittim: Biz Resulullah Sallallahu Aleyhi ve Sellem'in sahabileri beraberinde umre olmayarak yalnız hac niyetiyle ihrama girdik. Ata şöyle devam etti: Cabir olayın devamını şöyle anlattı: Nebi Sallallahu Aleyhi ve Sellem zilhicce ayının dördüncü sabahında (Mekke'ye) geldi. Biz de oraya geldiğimiz zaman Resulullah Sallallahu Aleyhi ve Sellem bizlere ihramdan çıkmamızı emretti ve "İhramlarınızdan çıkınız ve kadınlarınızla ilişkiye girebilirsiniz" buyurdu. Ata'nın nakline göre Cabir şöyle devam etti: "(Nebi s.a.v.) onlara kadınlarla (cinsel ilişkide bulunmalarını) kesin olarak emretmedi. Fakat onları erkekler için helal kıldı. "Nebi Sallallahu Aleyhi ve Sellem arafe gününe ancak beş gün kaldığı halde kadınlarımızia cinsel ilişkide bulunmamızı ve Arafat'a çıkmamızı emrediyori" diye söylendiğimiz Nebi Sallallahu Aleyhi ve Sellem'in kulağına gitti. Ata "Cabir işaret eder ve elini hareket ettirip, şöyle diye gösterirdi" demiştir. Bunun üzerine Resulullah Sallallahu Aleyhi ve Sellem ayağa kalktı ve şöyle buyurdu: "Biliyorsunuz ki ben sizin Allah'a en takvalı, en sadığınız ve en itaatlinizim. Eğer yanımda kurbanım olmasaydı, sizin ihramdan çıktığınız gibi ben de muhakkak ihramdan çıkardım. Sizler ihramdan çıkınız. Sonradan karşılaştığım şeyle, baştan karşılaşacağımı bilseydim beraberimde kurban sevketmezdim. Onun için artık sizler ihramdan çıkınız!" buyurdu. Bunun üzerine bizler ihramdan çıkıp Nebi'i dinledik ve ona itaat ettik

Abdullah ibn Mughaffal al-Muzanī narrated that the Messenger of Allah (peace and blessings be upon him) said: "Pray (two rak'ahs) before the Maghrib prayer." Upon the third time, not wishing people to take this as an indispensable practice, he added: "This is for whoever wishes."

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COMMENTARY FROM FATH AL-BARI:

"The Prophet's Prohibition Signifies Prohibition (Ḥarāmah)."

The meaning of this chapter heading is: a prohibition issued by the Prophet (peace and blessings be upon him) is interpreted as denoting ḥarām (unlawfulness), i.e., the word is used in its true, literal sense with respect to prohibition — except in cases where permissibility (ibāḥah) is known from the context of the text, from circumstantial evidence (qarīnat al-ḥāl), or from a specific proof indicating permissibility.

"His command is likewise (the same)." That is, opposing the Prophet's command — due to the obligation of adhering to it — signifies sinfulness (ḥarāmah), unless there is evidence that the command denotes recommendation (mandūbiyyah) or some other ruling.

"The Prophet's command is likewise." This is similar to the command given during the Farewell Pilgrimage: "You may have relations with your wives" — i.e., once they had exited the state of iḥrām. For they had converted their ḥajj iḥrām into ʿumrah at the Prophet's command and had then exited the iḥrām of ʿumrah. By "command" is meant the expression "do (such-and-such)," and by "prohibition" is meant the expression "do not (do such-and-such)."

The scholars have differed over the meaning of a Companion's statement: "The Messenger of Allah (peace and blessings be upon him) commanded us to do this" or "prohibited us from doing this." According to the majority of early scholars (salaf), the preferred view is that there is no difference between the two expressions. According to what Qāḍī Abū Bakr ibn al-Ṭayyib transmitted, in the view of Imam Mālik and Imam al-Shāfiʿī: a command signifies obligation (wujūb) and a prohibition signifies ḥarām, unless a contrary proof emerges. Ibn Baṭṭāl stated: This is the view of the majority. A number of Shāfiʿī scholars and others said: A command signifies recommendation (mandūbiyyah) and a prohibition signifies dislikedness (karāhah), unless a proof is found establishing obligation in the command or prohibition in the forbiddance. Many scholars among them preferred to withhold judgment (waqf) rather than take a position. Their reason for withholding is that the imperative form (ṣīghat al-amr) may carry meanings of obligation, recommendation, permissibility, guidance (irshād), and other senses.

The proof of the majority is as follows: One who does what he is commanded deserves praise, while one who abandons it deserves censure; and in the case of prohibitions, the reverse applies. The verse of Allah the Exalted: "Let those who oppose his command beware lest a trial befall them or a painful punishment befall them" (al-Nūr, 24:63) covers both commands and prohibitions. The warning in the verse — whether with respect to doing or refraining — indicates that opposing the Prophet's command or prohibition constitutes ḥarām

"You may have relations with your wives." This is a permission granted to the Companions to be intimate with their wives, and the expression alludes to the completeness of having exited the iḥrām. This is because sexual intercourse — unlike other acts that are forbidden to one in iḥrām — invalidates the very act of worship itself.

"Umm ʿAṭiyyah said: 'We women were prohibited from following funeral processions, but this was not made obligatory upon us.' " A detailed explanation of this statement was given in the Book of Funerals (Janāʾiz). The explanation of the hadith (of Ibn Mughaffal) was given in the Book of Prayer, under the chapter heading: "How Many Rak'ahs Are There Between the Adhān and the Iqāmah."

The part of the hadith that is relevant to the present chapter heading is the statement: "This is for whoever wishes." For this sentence indicates that the command (to pray two rak'ahs before Maghrib) was genuine in its implication of obligation. It was for this reason that the Messenger of Allah (peace and blessings be upon him) added a sentence showing that the choice between doing and not doing was left open — a sentence that prevents the expression from being interpreted as denoting obligation. "Not wishing people to take this as an indispensable practice" — meaning, he did not wish them to suppose it was a necessary, unabandoned practice whose abandonment would be impermissible, or a regular Sunnah (rātibah) whose abandonment would be disliked (makrūh). The intent is not — as previously explained — to suggest the opposite of obligation in the technical sense.

Aişe r.anha iftiracıların kendisi hakkında iddialarını dile getirdiklerinde şöyle demiştir: Resulullah Sallallahu Aleyhi ve Sellem vahiy gecikince Ali b. Ebi Talib ile Üsame b. Zeyd'i ailesinden ayrılması hususunda görüşlerini sorup, istişare etmek üzere yanına çağırdı. Üsame Nebi Sallallahu Aleyhi ve Sellem'in ailesinin suçsuzluğunu bildiğini ifade etti. Ali ise "Ya Resulallah! Allah sana (dünyayı) dar etmemiştir. Aişe r.anha' den başka kadın çoktur. (Bununla beraber) (Aişe r.anha'nın cariyesi) Berire'ye de sor. O doğrusunu sana söyleyecektir" demişti. Bunun üzerine Resulullah Sallallahu Aleyhi ve Sellem Berıre'yi çağırıp" (Aişe r.anha'de) sana şüphe veren herhangi bir hal gördün mü?" diye sordu. Berıre "Ben onda (hata, ayıp olarak) şundan daha fazlasını görmedim: Aişe r.anha küçük yaşta bir kadındır. Ailesinin hamurunu yoğururken uyur kalır da evin ehil hayvanı gelir, onu yerdi!" demiştir. Bunun üzerine Resulullah Sallallahu Aleyhi ve Sellem minbere çıkıp şöyle buyurdu: "Ey müslümanlar topluluğu! Ailem hakkında bana eziyeti dokunan bir kimseden dolayı kim (onu kınamamı) haklı görür? VAllahi ben ailem hakkında hayırdan başka bir şey bilmiş değilim" dedi ve Aişe r.anha'nın suçsuzluğunu ifade etti

Aisha (may Allah be pleased with her) narrated: The Messenger of Allah (peace be upon him) delivered a sermon to the people. After praising and glorifying Allah, he said: "What do you advise me regarding a group of people who have insulted my family? I know nothing bad about them.

Urwa said: When Aisha (may Allah be pleased with her) was informed of what the slanderers had said, she said: "O Messenger of Allah, will you permit me to go to my family?" The Messenger of Allah (peace be upon him) gave her permission and also sent a servant with her. At that point, one of the Ansar said: "Glory be to You (Subhanaka)! It does not befit us to speak of this slander. Glory be to You! This is a grave accusation.

Fath al-Bari Commentary:

"The Word of Allah Most High: 'Their affairs are conducted through mutual consultation among themselves.'"

Beginning with the first verse: According to narrations by Imam Bukhari in his work al-Adab al-Mufrad and by Ibn Abi Hatim with a strong chain of transmission, al-Hasan al-Basri said: "As soon as a group consults one another, they are guided to the best of what is before them," and he then recited this verse. In another narration, this statement reads: "As soon as they consult, Allah creates for them what is right or beneficial." As for the second verse, according to al-Hasan al-Basri's narration via Ibn Abi Hatim with a good (hasan) chain: "Allah the Almighty knew that the Prophet (peace be upon him) had no need of them, but He wished those who came after him to take him as an example.

"That consultation should take place before a decision is made and before the matter becomes fully clear. For Allah Most High has said: 'Then, when you have made a decision, put your trust in Allah.'"

The scholars have differed regarding which matters are subject to consultation. Some said it applies to every matter for which there is no explicit text (nas), while others said it applies only to worldly affairs. Al-Dawudi said: The Messenger of Allah (peace be upon him) consulted the Companions regarding matters of war for which there was no ruling, because rulings could only be learned from the Messenger of Allah (peace be upon him) himself. Whoever claims that the Prophet (peace be upon him) consulted the Companions on matters of legal rulings (ahkam) has fallen into grave error. As for matters other than legal rulings, it is possible that someone else may have seen or heard something he had not. This is like taking a guide on a journey. Another scholar said: Even though the word is general in meaning, the intent is a specific situation, since it is agreed upon by consensus that the Messenger of Allah (peace be upon him) did not consult the Companions on matters of obligatory rulings. In our view, speaking in such absolute and unconditional terms is open to debate

According to a narration graded hasan by al-Tirmidhi and sahih by Ibn Hibban, Ali (may Allah be pleased with him) said: When the verse "O you who believe! When you consult the Messenger in private, offer something in charity before your consultation" (al-Mujadila 12) was revealed, the Prophet (peace be upon him) asked me: "What is your opinion? Would a dinar suffice?" I said: "No, they cannot afford that." He asked: "What about half a dinar?" I replied: "They cannot afford that either." He asked: "Then how much?" I replied: "A grain of gold (the weight of a barleycorn)." The Prophet (peace be upon him) said: "Your own wealth is little (you estimated according to your own means)." Then the verse was revealed: "Are you afraid to offer charity before your consultation?" (al-Mujadila 13). Ali continued: "Allah lightened the burden upon this ummah on account of my being the cause." (al-Tirmidhi, Tafsir Surat al-Mujadila

This hadith demonstrates that the Messenger of Allah (peace be upon him) did consult others on certain matters of legal rulings.

"That once the Messenger of Allah (peace be upon him) had firmly resolved upon and decided a matter, no human being could precede Allah and His Messenger.

What Imam Bukhari intends to say is this: Once the Messenger of Allah (peace be upon him) had consulted and then decided to act upon one of the matters under consultation and had begun to do so, it was no longer possible for anyone to advise him to do otherwise. For in the verses of Surah al-Hujurat there is a prohibition against preceding Allah and His Prophet. What emerges from all of these explanations is that there exists a relationship of particularization (takhsis) between the general import of the verse of consultation and the verse in Surah al-Hujurat — specifically that the generality of the latter verse is particularized by the acts of consultation. Therefore, it is permissible to speak before the Messenger of Allah (peace be upon him) in the context of consultation, but only with his permission in the place where he has sought consultation. Outside of consultation, it is not permissible for people to precede the Prophet (peace be upon him). Allah Most High has permitted them to speak in response to consultation, but has prohibited them from speaking on their own initiative, whether in matters of consultation or otherwise. This prohibition applies all the more emphatically to one who contradicts the Prophet on the basis of his own personal opinion. What is understood from this is that once the command of the Prophet (peace be upon him) has been established, no one may oppose it or resort to devious means to act contrary to it. On the contrary, a person should adopt submission to the Prophet as a foundational principle from which any opponent will find no way forward — and should not do as some blind followers do, acting to the contrary and being heedless of the verse of Allah Most High: "Let those who oppose his command beware lest a trial befall them or a painful punishment afflict them." (al-Nur 63

"When he put on his armor" — the word "lamatehu" in the hadith means armor. Some have said it refers to a tool or instrument. What is meant by it includes armor, helmet, and other weapons besides these.