Explanation of the Book of Inheritance, Fixed Punishments, and Blood Money-08a

The reciter: 'Abd al-'Aziz ibn 'Abd Allah narrated to us, and Ibrahim ibn Sa'd narrated to me, from Salih, from al-Zuhri, from 'Ubayd Allah ibn 'Abd Allah ibn 'Utbah ibn Mas'ud, from Ibn 'Abbas, who said: كنت أقرئ رجالا من المهاجرين، منهم عبد الرحمن بن عوف، فبينما أنا في منزله بمنى، وهو عند عمر بن الخطاب، في آخر حجة حجها، إذ رجع إلي عبد الرحمن فقال: لو رأيت رجلا أتى أمير المؤمنين اليوم، فقال: يا أمير المؤمنين، هل لك في فلان؟ يقول: لو قد مات عمر لقد بايعت فلانا، فوالله ما كانت بيعة أبي بكر إلا فلتة فتمت، فغضب عمر، ثم قال: إني إن شاء الله لقائم العشية في الناس، فمحذرهم هؤلاء الذين يريدون أن يغصبوهم أمورهم ، قال عبد الرحمن: فقلت: يا أمير المؤمنين لا تفعل، فإن الموسم يجمع رعاع الناس وغوغاءهم، فإنهم هم الذين يغلبون على قربك حين تقوم في الناس، وأنا أخشى أن تقوم فتقول مقالة يطيرها عنك كل مطير، وأن لا يعوها، وأن لا يضعوها في مواضعها، فأمهل حتى تقدم المدينة، فإنها دار الهجرة والسنة، فتخلص بأهل الفقه وأشراف الناس، فتقول ما قلت متمكنا، فيعي أهل العلم مقالتك، ويضعونها على مواضعها ، فقال عمر: أما والله إن شاء اللهلأقومن بذلك أول مقام أقومه بالمدينة ، قال ابن عباس: فقدمنا المدينة في عقب ذي الحجة، فلما كان يوم الجمعة عجلت الرواح حين زاغت الشمس، حتى أجد سعيد بن زيد بن عمرو بن نفيل جالسا إلى ركن المنبر، فجلست حوله تمس ركبتي ركبته، فلم أنشب أن خرج عمر بن الخطاب، فلما رأيته مقبلا، قلت لسعيد بن زيد بن عمرو بن نفيل: ليقولن العشية مقالة لم يقلها منذ استخلف، فأنكر علي وقال: ما عسيت أن يقول ما لم يقل قبله، فجلس عمر على المنبر، فلما سكت المؤذنون قام، فأثنى على الله بما هو أهله، ثم قال: أما بعد، فإني قائل لكم مقالة قد قدر لي أن أقولها، لا أدري لعلها بين يدي أجلي، فمن عقلها ووعاها فليحدث بها حيث انتهت به راحلته، ومن خشي أن لا يعقلها فلا أحل لأحد أن يكذب علي: إن الله بعث محمدا صلى الله عليه وسلم بالحق، وأنزل عليه الكتاب، فكان مما أنزل الله آية الرجم، فقرأناها وعقلناها ووعيناها، رجم رسول الله صلى الله عليه وسلم ورجمنا بعده، فأخشى إن طال بالناس زمان أن يقول قائل: والله ما نجد آية الرجم في كتاب الله، فيضلوا بترك فريضة أنزلها الله، والرجم في كتاب الله حق على من زنى إذا أحصن من الرجال والنساء، إذا قامت البينة، أو كان الحبل أو الاعتراف، ثم إنا كنا نقرأ فيما نقرأ من كتاب الله: أن لا ترغبوا عن آبائكم، فإنه كفر بكم أن ترغبوا عن آبائكم، أو إن كفرا بكم أن ترغبوا عن آبائكم ، ألا ثم إن رسول الله صلى الله عليه وسلم قال: لا تطروني كما أطري عيسى ابن مريم، وقولوا: عبد الله ورسوله ثم إنه بلغني أن قائلا منكم يقول: والله لو قد مات عمر بايعت فلانا، فلا يغترن امرؤ أن يقول: إنما كانت بيعة أبي بكر فلتة وتمت، ألا وإنها قد كانت كذلك، ولكن الله وقى شرها، وليس فيكم من تقطع الأعناق إليه مثل أبي بكر، من بايع رجلا عن غير مشورة من المسلمين فلا يبايَع هو ولا الذي بايعه، تغرة أن يقتلا، وإنه قد كان من خبرنا حين توفى الله نبيه صلى الله عليه وسلم أن الأنصار خالفونا، واجتمعوا بأسرهم في سقيفة بني ساعدة، وخالف عنا علي والزبير ومن معهما، واجتمع المهاجرون إلى أبي بكر، فقلت لأبي بكر: يا أبا بكر انطلق بنا إلى إخواننا هؤلاء من الأنصار، فانطلقنا نريدهم، فلما دنونا منهم، لقينا منهم رجلان صالحان، فذكرا ما تمالأ عليه القوم، فقالا: أين تريدون يا معشر المهاجرين؟ فقلنا: نريد إخواننا هؤلاء من الأنصار، فقالا: لا عليكم أن لا تقربوهم، اقضوا أمركم، فقلت: والله لنأتينهم، فانطلقنا حتى أتيناهم في سقيفة بني ساعدة، فإذا رجل مزمل بين ظهرانيهم، فقلت: من هذا؟ فقالوا: هذا سعد بن عبادة، فقلت: ما له؟ قالوا: يوعك، فلما جلسنا قليلا تشهد خطيبهم، فأثنى على الله بما هو أهله، ثم قال: أما بعد، فنحن أنصار الله وكتيبة الإسلام، وأنتم معشر المهاجرين رهط، وقد دفت دافة من قومكم، فإذا هم يريدون أن يختزلونا من أصلنا، وأن يحضنونا من الأمر ، فلما سكت أردت أن أتكلم، وكنت قد زورت مقالة أعجبتني أريد أن أقدمها بين يدي أبي بكر، وكنت أداري منه بعض الحد، فلما أردت أن أتكلم، قال أبو بكر: على رسلك، فكرهت أن أغضبه، فتكلم أبو بكر فكان هو أحلم مني وأوقر، والله ما ترك من كلمة أعجبتني في تزويري، إلا قال في بديهته مثلها أو أفضل منها حتى سكت، فقال: ما ذكرتم فيكم من خير فأنتم له أهل، ولن يعرف هذا الأمر إلا لهذا الحي من قريش، هم أوسط العرب نسبا ودارا، وقد رضيت لكم أحد هذين الرجلين، فبايعوا أيهما شئتم، فأخذ بيدي ويد أبي عبيدة بن الجراح، وهو جالس بيننا، فلم أكره مما قال غيرها، كان والله أن أقدم فتضرب عنقي، لا يقربني ذلك من إثم، أحب إلي من أن أتأمر على قوم فيهم أبو بكر، اللهم إلا أن تسول إلي نفسي عند الموت شيئا لا أجده الآن ، فقال قائل من الأنصار: أنا جذيلها المحكك، وعذيقها المرجب، منا أمير، ومنكم أمير، يا معشر قريش. فكثر اللغط، وارتفعت الأصوات، حتى فرقت من الاختلاف، فقلت: ابسط يدك يا أبا بكر، فبسط يده فبايعته، وبايعه المهاجرون ثم بايعته الأنصار. ونزونا على سعد بن عبادة، فقال قائل منهم: قتلتم سعد بن عبادة، فقلت: قتل الله سعد بن عبادة، قال عمر: وإنا والله ما وجدنا فيما حضرنا من أمر أقوى من مبايعة أبي بكر، خشينا إن فارقنا القوم ولم تكن بيعة: أن يبايعوا رجلا منهم بعدنا، فإما بايعناهم على ما لا نرضى، وإما نخالفهم فيكون فسادا ، فمن بايع رجلا على غير مشورة من المسلمين، فلا يتابع هو ولا الذي بايعه، تغرة أن يقتلا I was teaching men from the Muhajirun, among them 'Abd al-Rahman ibn 'Awf. While I was at his house in Mina, and he was with 'Umar ibn al-Khattab during the last Hajj he performed, 'Abd al-Rahman returned to me and said: "If you had seen a man who came to the Commander of the Faithful today and said: 'O Commander of the Faithful, do you have [an opinion] about so-and-so? He says: If 'Umar were to die, I would pledge allegiance to so-and-so. By Allah, the pledge of allegiance to Abu Bakr was nothing but a sudden event that was completed.' 'Umar became angry, then he said: 'By Allah, if Allah wills, I will stand up among the people in the evening and warn them about these who want to seize their affairs by force.' 'Abd al-Rahman said: 'I said: O Commander of the Faithful, do not do so, for the season gathers the rabble and the common folk of the people, and they are the ones who will prevail over your proximity when you stand among the people. I fear that you will stand and say a statement that every carrier will carry away from you, and that they will not understand it, and that they will not place it in its proper context. So wait until you arrive in al-Madinah, for it is the home of migration and the Sunnah, and you will be free with the people of jurisprudence and the nobles of the people, and you will say what you have to say firmly, and the people of knowledge will understand your statement and place it in its proper context.' 'Umar said: 'By Allah, if Allah wills, I will certainly do that at the first place I stand in al-Madinah.' Ibn 'Abbas said: 'We arrived in al-Madinah in the wake of Dhul-Hijjah. When it was Friday, I hastened the return [from prayer] when the sun had declined, until I found Sa'id ibn Zayd ibn 'Amr ibn Nufayl sitting by the corner of the pulpit. I sat around him, my knee touching his knee. Before long, 'Umar ibn al-Khattab came out. When I saw him approaching, I said to Sa'id ibn Zayd ibn 'Amr ibn Nufayl: 'He will surely say in the evening a statement he has not said since he was appointed Caliph.' He denied it to me and said: 'What do you think he will say that he has not said before?' 'Umar sat on the pulpit. When the mu'adhdhins fell silent, he stood up, praised Allah as He deserves, then said: 'As for what follows, I am going to say to you a statement that has been destined for me to say, and I do not know if it is before my death. Whoever understands it and retains it, let him narrate it wherever his mount takes him. And whoever fears that he will not understand it, I do not permit anyone to lie about me: Allah sent Muhammad (peace and blessings be upon him) with the truth and revealed to him the Book. Among what Allah revealed was the verse of stoning, which we read, understood, and retained. The Messenger of Allah (peace and blessings be upon him) stoned, and we stoned after him. I fear that if time passes for the people, someone will say: 'By Allah, we do not find the verse of stoning in the Book of Allah,' and they will be misguided by leaving an obligation that Allah revealed. And stoning in the Book of Allah is a truth for the man and woman who commit zina while married, when the evidence is established, or there is pregnancy, or confession. Then, we used to read in what we read from the Book of Allah: 'Do not turn away from your fathers, for it is disbelief for you to turn away from your fathers,' or 'If they disbelieve, it is disbelief for you to turn away from your fathers.' Then, the Messenger of Allah (peace and blessings be upon him) said: 'Do not praise me as you praise 'Isa ibn Maryam, but say: The servant of Allah and His Messenger.' Then, it has reached me that a speaker among you says: 'By Allah, if 'Umar were to die, I would pledge allegiance to so-and-so.' Let no one be deceived into saying: 'The pledge of allegiance to Abu Bakr was only a sudden event that was completed.' Indeed, it was so, but Allah protected [the people] from its evil. And there is no one among you to whom necks would be cut [in allegiance] like Abu Bakr. Whoever pledges allegiance to a man without the consultation of the Muslims, let him not be followed, nor the one who pledged allegiance to him, as a warning that they may be killed. And indeed, when Allah took our Prophet (peace and blessings be upon him), the Ansar opposed us and gathered all together in the Sufah of Banu Sa'idah, and 'Ali and al-Zubayr and those with them opposed us. The Muhajirun gathered to Abu Bakr. I said to Abu Bakr: 'O Abu Bakr, let us go to our brothers, these Ansar.' So we set out to seek them. When we approached them, we met two righteous men from them, who mentioned what the people had agreed upon. They said: 'Where are you going, O people of the Muhajirun?' We said: 'We want to go to our brothers, these Ansar.' They said: 'It is not upon you to approach them. Settle your affair.' I said: 'By Allah, we will go to them.' So we went until we came to them in the Sufah of Banu Sa'idah. There was a man wrapped in a cloak among them. I said: 'Who is this?' They said: 'This is Sa'd ibn Ubadah.' I said: 'What is wrong with him?' They said: 'He is ill.' When we sat for a little while, their orator stood up, praised Allah as He deserves, then said: 'As for what follows, we are the supporters of Allah and the corps of Islam, and you, O people of the Muhajirun, are a group. A calamity has befallen your people, and they want to cut us off from our roots and exclude us from the matter.' When he fell silent, I wanted to speak, and I had prepared a statement that pleased me, which I wanted to present before Abu Bakr, and I was holding back some of the heat from him. When I was about to speak, Abu Bakr said: 'Be patient.' I disliked to anger him, so Abu Bakr spoke, and he was more patient and more dignified than I. By Allah, he did not leave a word that pleased me in my preparation without saying in his spontaneity the same or better, until I fell silent. He said: 'Whatever good you have mentioned among yourselves, you are worthy of it. And this matter will not be known except for this tribe from Quraysh, who are the most moderate of the Arabs in lineage and residence. And I have accepted for you one of these two men, so pledge allegiance to whichever you wish.' He took my hand and the hand of Abu 'Ubaydah ibn al-Jarrah, who was sitting between us. I did not dislike what he said. By Allah, it would have been better for me to be presented and my neck cut, and that would not bring me closer to sin, than to be appointed over a people in whom is Abu Bakr, unless my soul suggests to me at the time of death something I do not find now.' A speaker from the Ansar said: 'I am the firmly rooted tree and the deep-rooted palm tree. We have an emir and you have an emir, O people of Quraysh.' The noise increased and the voices rose, until I feared discord. I said: 'Extend your hand, O Abu Bakr.' He extended his hand, and I pledged allegiance to him. The Muhajirun pledged allegiance to him, then the Ansar pledged allegiance to him. We pressed upon Sa'd ibn Ubadah, and one of them said: 'You have killed Sa'd ibn Ubadah.' I said: 'May Allah kill Sa'd ibn Ubadah.' 'Umar said: 'And by Allah, we did not find in what was present of the matter stronger than the pledge of allegiance to Abu Bakr. We feared that if we left the people and there was no pledge, they would pledge allegiance to one of them after us. Either we would pledge allegiance to them on what we do not approve, or we would oppose them and there would be corruption. Whoever pledges allegiance to a man without the consultation of the Muslims, let him not be followed, nor the one who pledged allegiance to him, as a warning that they may be killed.'"

The Shaykh : Allahu Akbar, this is a long hadith as you have seen, but it contains great benefits.
So we say, and by Allah we say: al-Bukhari (may Allah have mercy on him) says: Chapter on the stoning of the pregnant woman who commits zina while married. And the discussion on this has preceded, and we clarified that the stronger opinion is that she, meaning the woman, if she becomes pregnant and has no husband and no master, then she is given the hadd punishment as long as she does not claim a doubt.
And al-Bukhari (may Allah have mercy on him) explicitly stated in this heading what was mentioned, saying: Chapter on the stoning of the pregnant woman who commits zina while married, and he affirmed this with certainty.
Then he mentioned the hadith of 'Umar (may Allah be pleased with him), or rather the hadith of Ibn 'Abbas, who said: I used to teach a group of the Muhajirun, among them 'Abd al-Rahman ibn 'Awf, even though he (may Allah be pleased with him) was the youngest of the people, but the Prophet (peace and blessings be upon him) had made a supplication for him, saying: And he was a man eager for knowledge. He would mention to him a hadith from the Messenger of Allah (peace and blessings be upon him) at a man from the Companions, and he would go to him in the intense heat, and he would use his cloak as a pillow in the shade of a wall until he went out to prayer, and he would walk with him and ask him about the hadith. The man would say to him: 'O cousin of the Messenger of Allah, why did you not ask my permission so that I could come out to you and you could take the hadith and leave?' He would say to him: 'I am a learner, and the need is for me, in fairness and justice.' Then he (may Allah be pleased with him) was asked: How did you attain knowledge? He said: I attained knowledge with a questioning tongue, an understanding heart, and a body that does not get tired. Three things: meaning he asks about everything that is hidden from him, and an understanding heart meaning he understands and memorizes, and a body that does not get tired meaning he does not get bored. For this reason, he became a sign in all sciences, in tafsir, in fiqh, in the poetry of the Arabs, in everything.
The Shaykh said: I was teaching men from the Muhajirun, among them 'Abd al-Rahman ibn 'Awf. While I was at his house in Mina, and he was with 'Umar ibn al-Khattab during the last Hajj he performed, 'Abd al-Rahman returned to me and said: "If you had seen a man who came to the Commander of the Faithful today and said: 'O Commander of the Faithful, do you have [an opinion] about so-and-so? Do you appoint him or not?' He did not specify [who he meant], but in any case, it does not matter. He said: 'O Commander of the Faithful, do you have [an opinion] about so-and-so who says: If 'Umar were to die, I would pledge allegiance to so-and-so'. This means that the man was talking to people, saying: If 'Umar dies, I will pledge allegiance to so-and-so. It seemed he was pleased with this man and considered him worthy of being the Caliph of the Muslims. By Allah, this man who wanted to pledge allegiance to a specific person said: 'By Allah, the pledge of allegiance to Abu Bakr was nothing but a sudden event that was completed.'"

The questioner : ... who wanted to pledge allegiance

The Shaykh : what he mentioned

The questioner : ...

The Shaykh : What does he say?