Hadith No. 17
Allah sends the caliph and protects him from going astray.
رَوَى الْبُخَارِيُّ [ت256هـ] فِي «صَحِيحِهِ»[1]، قَالَ: حَدَّثَنَا أَصْبَغُ، أَخْبَرَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، قَالَ:
مَا بَعَثَ اللَّهُ مِنْ نَبِيٍّ، وَلَا اسْتَخْلَفَ مِنْ خَلِيفَةٍ، -وَفِي رِوَايَةٍ أُخْرَى: إِنَّ اللَّهَ لَمْ يَبْعَثْ نَبِيًّا وَلَا خَلِيفَةً[2]- إِلَّا كَانَتْ لَهُ بِطَانَتَانِ: بِطَانَةٌ تَأْمُرُهُ بِالْمَعْرُوفِ وَتَحُضُّهُ عَلَيْهِ، وَبِطَانَةٌ تَأْمُرُهُ بِالشَّرِّ وَتَحُضُّهُ عَلَيْهِ، فَالْمَعْصُومُ مَنْ عَصَمَ اللَّهُ تَعَالَى.
Translation:
Al-Bukhari [d. 256 AH] has narrated in his Sahih, (in this manner that) he has said: Asbagh narrated to us, (he said:) Ibn Wahb informed us, (he said:) Yunus informed me, from ibn Shihab, from Abu Salamah, from Abu Sa‘id al-Khudri, from the Prophet 
, who said:
Allah does not send any Prophet or appoint any caliph as a successor—and in another narration: Allah does not send any Prophet or caliph—unless there are two companions for him: a companion who commands him to do good and encourages him towards it, and a companion who commands him to do evil and encourages him toward it. And an infallible individual is one whom Allah has protected.
Consideration
قَالَ الْمَنْصُورُ حَفِظَهُ اللَّهُ تَعَالَى: هَذَا حَدِيثٌ صَحِيحٌ يَرْوِيهِ أَبُو سَلَمَةَ عَنْ أَبِي سَعِيدٍ، وَأَبِي هُرَيْرَةَ، وَأَبِي أَيُّوبَ الْأَنْصَارِيِّ، وَهُوَ إِشَارَةٌ إِلَى أَنَّ اللَّهَ يَبْعَثُ النَّبِيَّ وَيَبْعَثُ الْخَلِيفَةَ وَيَعْصِمُهُمَا مِنْ أَنْ يَضِلَّا، فَهُمَا مَعْصُومَانِ مَبْعُوثَانِ مِنْ عِنْدِ اللَّهِ، أَحَدُهُمَا لِتَبْلِيغِ أَحْكَامِهِ وَالْآخَرُ لِتَطْبِيقِهَا، وَإِنِّي لَأَتَعَجَّبُ مِنْ قَوْمٍ يَرْوُونَ مِثْلَ هَذِهِ الْأَحَادِيثِ وَلَا يَتَدَبَّرُونَهَا، وَإِنْ كَانَ ذَلِكَ لُطْفًا مِنَ اللَّهِ؛ فَإِنَّهُمْ لَوْ فَقِهُوهَا لَمْ يَرْوُوهَا، فَطَبَعَ اللَّهُ عَلَى قُلُوبِهِمْ حِفْظًا لِلسُّنَنِ، وَقَدْ صَدَقَ رَسُولُهُ إِذْ قَالَ: «رُبَّ حَامِلِ فِقْهٍ وَلَا فِقْهَ لَهُ، وَرُبَّ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْقَهُ مِنْهُ»[3]!
Translation:
Mansoor 
said: This is an authentic Hadith that Abu Salamah narrates from Abu Sa‘id, Abu Hurairah, and Abu Ayyub al-Ansari. And it indicates that Allah sends both the Prophet and the caliph and protects them from going astray. So the two are infallible and sent by Allah—one to convey His rulings, and the other to implement them. And indeed, I am surprised by a people who narrate hadiths like this but do not reflect on them—although this has been a favor from Allah; because if they had understood them, they would not have narrated them. So Allah sealed their hearts to preserve the traditions. And indeed, His Prophet spoke the truth, when he said: “Many are those who carry knowledge but possess no knowledge themselves, and many are those who convey knowledge to one more learned than themselves!”
Attestation No. 1
وَرَوَى عَبْدُ الْمَلِكِ بْنُ هِشَامٍ [ت213هـ] فِي «سِيرَتِهِ»[4]، قَالَ: قَالَ ابْنُ إِسْحَاقَ: حَدَّثَنِي الزُّهْرِيُّ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ أَتَى بَنِي عَامِرِ بْنِ صَعْصَعَةَ، فَدَعَاهُمْ إِلَى اللَّهِ عَزَّ وَجَلَّ، وَعَرَضَ عَلَيْهِمْ نَفْسَهُ، فَقَالَ لَهُ رَجُلٌ مِنْهُمْ يُقَالُ لَهُ بَيْحَرَةُ بْنُ فِرَاسٍ: وَاللَّهِ لَوْ أَنِّي أَخَذْتُ هَذَا الْفَتَى مِنْ قُرَيْشٍ، لَأَكَلْتُ بِهِ الْعَرَبَ! ثُمَّ قَالَ: أَرَأَيْتَ إِنْ نَحْنُ تَابَعْنَاكَ عَلَى أَمْرِكَ، ثُمَّ أَظْهَرَكَ اللَّهُ عَلَى مَنْ خَالَفَكَ، أَيَكُونُ لَنَا الْأَمْرُ مِنْ بَعْدِكَ؟ قَالَ: «الْأَمْرُ إِلَى اللَّهِ يَضَعُهُ حَيْثُ يَشَاءُ»، فَقَالَ لَهُ: أَفَتُهْدَفُ نُحُورُنَا لِلْعَرَبِ دُونَكَ، فَإِذَا أَظْهَرَكَ اللَّهُ كَانَ الْأَمْرُ لِغَيْرِنَا؟! لَا حَاجَةَ لَنَا بِأَمْرِكَ! فَأَبَوْا عَلَيْهِ.
Translation:
Also, Abd al-Malik ibn Hisham [d. 213 AH] has narrated in his Sirah and said: Ibn Ishaq said: Al-Zuhri narrated to me that the Prophet went to the Banu Amir ibn Sa‘sa‘ah tribe and called them to Allah—Exalted and Majestic—and introduced himself to them. Then a man from among them, named Bayharah ibn Firas, said: “By Allah, if I take this young man from the Quraysh, I will devour all of the Arabs through him (meaning: I will take control of them)!” Then he said: “If we follow you in your cause and Allah grants you victory over those who oppose you, will the matter (meaning dominion) be for us after you?” He said: “The matter belongs to Allah. He places it wherever He wills.” So (Bayharah) said: “Should we make our chests shields against the Arabs for you, and then, when Allah grants you victory, the matter will be for other than us?! We have no need for your cause!” So they refused to respond to his call.
Consideration
قَالَ الْمَنْصُورُ حَفِظَهُ اللَّهُ تَعَالَى: انْظُرُوا إِلَى قَوْلِهِ: «الْأَمْرُ إِلَى اللَّهِ يَضَعُهُ حَيْثُ يَشَاءُ»، أَلَيْسَ ذَلِكَ بِصَرِيحٍ فِي أَنَّ الْخِلَافَةَ مِنْ عِنْدِ اللَّهِ، وَلَيْسَ لِأَحَدٍ مِنْ دُونِهِ أَنْ يَجْعَلَ خَلِيفَةً؟ بَلَى، وَلَكِنَّ الْقَوْمَ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا، وَقَوْلُ اللَّهِ أَكْبَرُ صَرَاحَةً إِذْ قَالَ: ﴿قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ﴾[5]، وَقَالَ: ﴿وَاللَّهُ يُؤْتِي مُلْكَهُ مَنْ يَشَاءُ﴾[6]، وَقَالَ: ﴿أَمْ لَهُمْ نَصِيبٌ مِنَ الْمُلْكِ فَإِذًا لَا يُؤْتُونَ النَّاسَ نَقِيرًا﴾[7]، وَقَالَ: ﴿وَرَبُّكَ يَخْلُقُ مَا يَشَاءُ وَيَخْتَارُ ۗ مَا كَانَ لَهُمُ الْخِيَرَةُ﴾[8]، وَلَكِنْ جَعَلَ عَلَى قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ، إِذْ نَبَذُوا كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمْ، وَاتَّبَعُوا أَهْوَاءَ قَوْمٍ قَدْ ضَلُّوا مِنْ قَبْلُ وَأَضَلُّوا كَثِيرًا وَضَلُّوا عَنْ سَوَاءِ السَّبِيلِ، وَلَئِنْ سَأَلْتَهُمْ مَاذَا أَرَادَ اللَّهُ بِقَوْلِهِ، لَيَقُولُونَ أَنَّ الْمُلْكَ بِيَدِ اللَّهِ، وَلَيْسَ لِلنَّاسِ فِيهِ اخْتِيَارٌ، ثُمَّ يُصَحِّحُونَ الْخِلَافَةَ بِاخْتِيَارٍ مِنَ النَّاسِ! كَمَثَلِ الَّذِينَ ﴿قَالُوا سَمِعْنَا وَعَصَيْنَا﴾[9]، أَوْ ﴿قَالُوا سَمِعْنَا وَهُمْ لَا يَسْمَعُونَ﴾[10]! هَذَا ابْنُ جَرِيرٍ [ت310هـ] يَقُولُ فِي تَفْسِيرِهِ: «يَعْنِي بِذَلِكَ أَنَّ الْمُلْكَ لِلَّهِ وَبِيَدِهِ، دُونَ غَيْرِهِ، يُؤْتِي ذَلِكَ مَنْ يَشَاءُ، فَيَضَعُهُ عِنْدَهُ، وَيَخُصُّهُ بِهِ، وَيَمْنَحُهُ مَنْ أَحَبَّ مِنْ خَلْقِهِ، فَلَا تَتَخَيَّرُوا عَلَى اللَّهِ»[11]، وَيَرْوِي عَنْ وَهْبِ بْنِ مُنَبِّهٍ [ت110هـ] أَنَّهُ قَالَ: «الْمُلْكُ بِيَدِ اللَّهِ، يَضَعُهُ حَيْثُ شَاءَ، لَيْسَ لَكُمْ أَنْ تَخْتَارُوا فِيهِ»[12]، وَيُرْوَى مِثْلُهُ عَنِ الْحَسَنِ الْبَصْرِيِّ [ت110هـ][13]، وَغَيْرِهِ[14]، وَهُمْ مِنَ الَّذِينَ يُصَحِّحُونَ الْخِلَافَةَ بِاخْتِيَارِ وَاحِدٍ مِنَ النَّاسِ وَغَيْرِ وَاحِدٍ، فَيُنَاقِضُونَ أَنْفُسَهُمْ وَهُمْ لَا يَشْعُرُونَ، وَإِذَا شَعَرَ بِذَلِكَ أَحَدُهُمْ إِذَا لَهُ مَكْرٌ فِي آيَاتِ اللَّهِ؛ كَالَّذِي قَالَ مُتَأَوِّلًا: «الْمُلْكُ النُّبُوَّةُ»[15]، وَقَدْ عَلِمَ أَنَّ الْمُلْكَ غَيْرُ النُّبُوَّةِ، لِقَوْلِ اللَّهِ: ﴿قَالُوا لِنَبِيٍّ لَهُمُ ابْعَثْ لَنَا مَلِكًا﴾[16]، وَقَوْلِهِ: ﴿جَعَلَ فِيكُمْ أَنْبِيَاءَ وَجَعَلَكُمْ مُلُوكًا﴾[17]، وَلَكِنَّهُ كَرِهَ أَنْ يُنَاقِضَ نَفْسَهُ، فَلَجَأَ إِلَى التَّأْوِيلِ لِيُخَادِعَهَا، وَمَا كَانَتْ مُخَادَعَتُهَا بِخَيْرٍ مِنْ مُنَاقَضَتِهَا، لَوْ كَانَ يَعْلَمُ!
Translation:
Mansoor said: Look at his statement, where he said: “The matter belongs to Allah. He places it wherever He wills.” Is it not explicit that the caliphate is from Allah and that none but He can appoint a caliph? Yes, but these people hardly understand any statement. And the statement of Allah is even more explicit, where He has said: “Say: ‘O Allah! You are the Owner of dominion! You give dominion to whomever You will and take dominion from whomever You will,’” and He has said: “And Allah gives His dominion to whomever He wills,” and He has said: “Or do they have a share in dominion, in which case they would not give people even the speck of a date-stone?!” and He has said: “And your Lord creates and chooses whatever He wills. They have no choice.” However, Allah placed veils over their hearts so that they would not understand it when they cast the Book of Allah behind them and followed the desires of a people who went astray before, misled many, and got lost in the middle of the path. And if you ask them, “What did Allah mean by His statement?” They say that dominion belongs to Allah and that people have no choice in it, then they consider the caliphate with the choice of people to be correct! Like those who “say: ‘We heard and disobeyed,’” or “said: ‘We heard,’ while they did not hear!” This is ibn Jarir [d. 310 AH] who says in his Tafsir: “The intended meaning of the verse is that dominion belongs to Allah and is in His hand, not other than Him. And He gives it to whomever He wills, entrusts it to him, and specifies him for it. And He grants it to whomever of His servants He loves. So do not choose anyone for Allah.” And he narrates from Wahb ibn Munabbih [d. 110 AH], who has said: “Dominion is in the hand of Allah, and He places it wherever He has willed. And you are not allowed to have a choice in it.” And similar statements have also been narrated from Hasan al-Basri [d. 110 AH] and others. And they are among those who consider the appointment of a caliph with the choice of one or several of the people to be correct[18]. So they contradict their own statements without realizing it. And when one among them realizes this contradiction, he resorts to trickery concerning the verses of Allah; like the one who said by way of interpretation: “Dominion is the very Prophethood,” while he knew that dominion is different from Prophethood, because of the statement of Allah, where He has said: “(A group of the Children of Israel) said to their Prophet: ‘Appoint a ruler for us,’” and He has said: “He appointed Prophets among you and made you rulers.” But he did not want to contradict his own statement, so he resorted to interpretation to deceive himself, while self-deception is no better than self-contradiction, if only he knew!
Attestation No. 2
وَرَوَى مَعْمَرُ بْنُ رَاشِدٍ [ت153هـ] فِي «الْجَامِعِ»[19]،عَنْ أَيُّوبَ، عَنْ عِكْرِمَةَ، قَالَ: جَاءَ عَامِرُ بْنُ الطُّفَيْلِ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ، فَقَالَ: أُسْلِمُ يَا مُحَمَّدُ وَأَكُونُ الْخَلِيفَةَ مِنْ بَعْدِكَ؟ قَالَ: «لَا»، قَالَ: فَيَكُونُ لِيَ الْوَبَرُ وَلَكَ الْمَدَرُ؟ قَالَ: «لَا»، قَالَ: فَمَا تُعْطِينِي؟ قَالَ: «أُعْطِيكَ أَعِنَّةَ الْخَيْلِ تُقَاتِلُ عَلَيْهَا، فَإِنَّكَ امْرُؤٌ فَارِسٌ»، قَالَ: أَوَلَيْسَتْ أَعِنَّةُ الْخَيْلِ بِيَدِي؟! وَاللَّهِ لَأَمْلَأَنَّ عَلَيْكَ بَنِي عَامِرٍ خَيْلًا وَرِجَالًا! ثُمَّ وَلَّى، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: «اللَّهُمَّ أَهْلِكْ عَامِرًا»، فَقَالَ لَهُ أُسَيْدُ بْنُ حُضَيْرٍ حِينَ قَالَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ وَأَكُونُ الْخَلِيفَةَ مِنْ بَعْدِكَ: زَحْزِحْ قَدَمَيْكَ لَا أُنْفِذَ الرُّمْحَ حُضْنَيْكَ، فَوَاللَّهِ لَوْ سَأَلْتَنَا سَيَابَةً مَا أُعْطِيتَهَا، يَعْنِي بِالسَّيَابَةِ بُسْرَةً خَضْرَاءَ لَا يُنْتَفَعُ بِهَا.
Translation:
Also, Ma‘mar ibn Rashid [d. 153 AH] has narrated in the book al-Jami‘, from Ayyub, from Ikrimah, who said: Amir ibn Tufail came to the Prophet and said: “O Muhammad! May I embrace Islam and be the caliph after you?” He said: “No.” He said: “Then the deserts for me and the cities for you?” He said: “No.” He said: “Then what will you give me?” He said: “I will give you the reins of horses to fight with, for you are a horseman.” He said: “Are the reins of horses not already in my hands?! By Allah, I will gather Banu Amir against you, mounted and on foot!” Then he left. The Prophet then said: “O Allah! Destroy Amir!” When Amir said to the Prophet : “(May I) be the caliph after you,” Usaid ibn Hudair said: “Draw back your feet before I pierce your side with my spear; because, by Allah, if you had asked us for a sayabah, it would not have been given to you”—and a sayabah is a green, unripe date that has no benefit.
Consideration
قَالَ الْمَنْصُورُ حَفِظَهُ اللَّهُ تَعَالَى: مَا كَانَ لِلنَّبِيِّ أَنْ يَتَّخِذَ خَلِيفَةً إِلَّا بِإِذْنِ اللَّهِ، فَكَيْفَ يَكُونُ لِغَيْرِهِ؟! ﴿سُبْحَانَ اللَّهِ وَتَعَالَى عَمَّا يُشْرِكُونَ﴾[20]، وَمَا كَانَ النَّبِيُّ يُوَلِّي أَحَدًا طَلَبَ وِلَايَةً.
Translation:
Mansoor said: The Prophet was not allowed to choose a caliph except with the permission of Allah. So how can such a right belong to anyone other than him?! “Glorified and Exalted is Allah above what they associate with Him,” And the Prophet would not appoint someone who sought rulership as a ruler.
Attestation No. 3
كَمَا رَوَى الْبُخَارِيُّ [ت256هـ] فِي «صَحِيحِهِ»[21]، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ؛ وَرَوَى مُسْلِمُ بْنُ الْحَجَّاجِ [ت261هـ] فِي «صَحِيحِهِ»[22]، قَالَ: حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَمُحَمَّدُ بْنُ الْعَلَاءِ، قَالَا: حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللَّهِ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، قَالَ: دَخَلْتُ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ أَنَا وَرَجُلَانِ مِنْ بَنِي عَمِّي، فَقَالَ أَحَدُ الرَّجُلَيْنِ: يَا رَسُولَ اللَّهِ، أَمِّرْنَا عَلَى بَعْضِ مَا وَلَّاكَ اللَّهُ عَزَّ وَجَلَّ، وَقَالَ الْآخَرُ مِثْلَ ذَلِكَ، فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: «إِنَّا وَاللَّهِ لَا نُوَلِّي عَلَى هَذَا الْعَمَلِ أَحَدًا سَأَلَهُ، وَلَا أَحَدًا حَرَصَ عَلَيْهِ».
Translation:
As al-Bukhari [d. 256 AH] has narrated in his Sahih and said: Muhammad ibn Ala’ narrated to us; and also, Muslim ibn al-Hajjaj [d. 261 AH] has narrated in his Sahih and said: Abu Bakr ibn Abi Shaybah and Muhammad ibn Ala’ narrated to us, they said: Abu Usamah narrated to us, from Buraid ibn Abdillah, from Abu Burdah, from Abu Musa, who said: I went to the Prophet with two of my cousins. Then one of them said: “O Messenger of Allah! Appoint us as rulers over some of the areas Allah—Exalted and Majestic—has given you authority over,” and the other said something similar. So the Prophet said: “Indeed, by Allah, we do not appoint to this task one who asks for it, nor one who is eager for it.”
Consideration
قَالَ الْمَنْصُورُ حَفِظَهُ اللَّهُ تَعَالَى: هَذَا مِنْ أَصَحِّ الْأَحَادِيثِ عِنْدَهُمْ، وَهُوَ يَدُلُّ عَلَى عَدَمِ صِحَّةِ خِلَافَةِ مَنْ تَغَلَّبَ أَوْ دَعَا إِلَى نَفْسِهِ مِمَّنْ لَمْ يَأْمُرِ اللَّهُ بِبَيْعَتِهِ؛ لِأَنَّهُ سَأَلَهَا وَحَرَصَ عَلَيْهَا، وَكَذَلِكَ يَدُلُّ عَلَى عَدَمِ صِحَّةِ خِلَافَةِ مَنْ حَضَرَ السَّقِيفَةَ مِنَ الصَّحَابَةِ؛ لِأَنَّهُمْ حَضَرُوهَا طَالِبِينَ لِلْإِمَارَةِ، وَلَوْ كَانَ النَّبِيُّ حَيًّا لَمَنَعَهُمْ مِنْهَا جَمِيعًا، لِقَوْلِهِ: «إِنَّا وَاللَّهِ لَا نُوَلِّي عَلَى هَذَا الْعَمَلِ أَحَدًا سَأَلَهُ، وَلَا أَحَدًا حَرَصَ عَلَيْهِ»، وَهَذَا بَعْضُ مَا فَتَحَ اللَّهُ عَلَيْهِمْ لِتُحَاجُّوهُمْ بِهِ عِنْدَ رَبِّهِمْ، فَخُذُوهُ، وَلَا تَكُونُوا مِنَ الْغَافِلِينَ.
Translation:
Mansoor said: This is one of the most authentic Hadiths in their view. And it indicates the invalidity of the caliphate of one who has come to power through force or has called (people) to himself—when he is among those whom Allah has not commanded pledging allegiance to; because such a person has asked for the caliphate and been eager for it. And similarly, it indicates the invalidity of the caliphate of some of the Sahabah who were present at Saqifah; because they showed up there seeking authority. And if the Prophet were alive, he would have withheld it from all of them; because he said: “Indeed, by Allah, we do not appoint to this task one who asks for it, nor one who is eager for it.” And this is one of the things that Allah has opened against them, by which you may argue with them before their Lord. So take it and do not be among the heedless.
