Explanation of the Book of Fitnahs and Rulings-10b
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The reciter: Asbagh narrated to us, Ibn Wahb informed us, Yunus informed me from Ibn Shihab from Abu Salama from Abu Sa'id al-Khudri from the Prophet (peace and blessings be upon him) who said: Sahih al-Bukhari 7198 And Sulayman said from Yahya, Ibn Shihab informed me of this, and from Ibn Abi 'Utaiq and Musa from Ibn Shihab similarly. And Shu'ayb said from al-Zuhri, Abu Salama informed me from Abu Sa'id, his statement. And al-Awza'i and Mu'awiyah ibn Salam said, al-Zuhri informed me, Abu Salama informed me from Abu Hurayrah from the Prophet (peace and blessings be upon him). And Ibn Abi Husayn and Sa'id ibn Ziyad said from Abu Salama from Abu Sa'id, his statement. And 'Ubayd Allah ibn Abi Ja'far said, Safwan informed me from Abu Salama from Abu Ayyub, he said, I heard the Prophet (peace and blessings be upon him).
The Shaykh : These narrations were presented by al-Bukhari to indicate the disagreement among the narrators regarding this hadith of Abu Sa'id: whether it is mawquf (stopping at a Companion) or marfu' (traced to the Prophet). It has been established previously that when such a situation occurs, the marfu' is preferred for two reasons. The first reason is that the narrator has an additional knowledge and he is trustworthy, so he is preferred over the one who stops it. The second reason is that the one who traces the hadith to the Prophet sometimes presents it in the manner of a report, and in that case he traces it to the Messenger (peace and blessings be upon him), raising it to the Prophet because he presented it as a report. And sometimes he presents it in the manner of an argument, and in this case he may not trace it to the Prophet (peace and blessings be upon him). My intention by "argument" is that he presents it in the manner of a ruling. For example, suppose we are discussing intentions, and in the context of our discussion we say, "Whoever intends good, that is for him, and whoever intends evil, that is against him. Indeed, deeds are by intentions, and every person will get what he intended." If the listener hears this, he will transmit it as my saying, not as a hadith, right? As my saying. But if you trace the hadith and say, "So-and-so informed me from so-and-so from so-and-so" until it reaches the Prophet (peace and blessings be upon him), then at that point it is marfu'. The narrator of the hadith may present it in the manner of a ruling, not as a narration or report, so the one who hears it attributes it to his saying. If that is the case, there is no contradiction between the one who narrated it from him in the manner of a report until it reached its end, and the one who narrated it from him in the manner that it was his saying. The hadith here says, the heading is "The Chapter of the Imam's Inner Circle and His Council." The inner circle, he says, are the "Dukhala" (those who enter). And in your interpretation, it is the "Dukhala."
The reciter: "His saying 'the inner circle are the Dukhala' is the statement of Abu 'Ubaydah. He said regarding the saying of Allah the Exalted:[Ali 'Imran 3:118] The inner circle are the Dukhala, and al-Khabal is evil. End. And al-Dukhala is with a dammah then a fathah, the plural of Dakhil, which is the one who enters upon the ruler in his place of seclusion and confides in him his secret and believes what he informs him of regarding what is hidden from him concerning the affairs of his subjects, and he acts according to it. And the conjunction of 'the people of his council' with 'the inner circle' is the conjunction of the specific with the general. And I have mentioned the ruling of consultation in the chapter 'When a man deserves to be a judge.' And Abu Dawud narrated in the Marasil from the narration of 'Abd Allah ibn 'Abd al-Rahman ibn Abi Husayn that a man said, 'O Messenger of Allah, what is prudence?' He said, 'That you consult one who has sense, then obey him.' And from the narration of Khalid ibn Ma'dan similarly, except that he said 'one who has opinion.' Al-Karmani said, 'So al-Bukhari explained the inner circle by the Dukhala, making it a plural. End.' And there is no harm in that."
The Shaykh : In any case, al-Dukhala is a word used for something foreign. It is said, "This word is foreign to the Arabic language," meaning it is not from the core of the Arabic language. And the inner circle is actually the man's specific group, those he singles out among his companions. These are the inner circle. They are called the inner circle because of their knowledge of the inner aspects of his affairs, or because they come to him in the inner circumstances. And the inner circle undoubtedly has an influence on the person, because they are the ones who are always with him, they sit with him, they go out with him, they come with him. So they have great importance. For this reason, it is incumbent upon us, when we are invited to the rulers, to specifically pray for their inner circle, that Allah rectify their inner circle. Then he mentioned the hadithSahih al-Bukhari 7408 And "min" (from) here is extra for emphasis. If it were "haffata" (if they surrounded), and it was said, "Allah did not send a prophet," the speech would be correct. Sahih al-Bukhari 7198 As for the caliphs, there is no doubt in the matter that they have an inner circle of good and an inner circle of evil. There is no doubt in that, and it is not strange, even if their inner circle were only their family and their children, because they are an inner circle. And Allah the Exalted said: [Al-Anfal 8:28] [At-Taghabun 64:14] But the issue is with a prophet. This needs us to listen to the explanation.
Allah never sends a prophet or gives the Caliphate to a Caliph but that he (the prophet or the Caliph) has two groups of advisors: A group advising him to do good and exhorts him to do it, and the other group advising him to do evil and exhorts him to do it. But the protected person (against such evil advisors) is the one protected by Allah.'
ما بعث الله من نبي ولا استخلف من خليفة إلا كانت له بطانتان بطانة تأمره بالمعروف وتحضه عليه وبطانة تأمره بالشر وتحضه عليه فالمعصوم من عصم الله تعالىThe Shaykh : These narrations were presented by al-Bukhari to indicate the disagreement among the narrators regarding this hadith of Abu Sa'id: whether it is mawquf (stopping at a Companion) or marfu' (traced to the Prophet). It has been established previously that when such a situation occurs, the marfu' is preferred for two reasons. The first reason is that the narrator has an additional knowledge and he is trustworthy, so he is preferred over the one who stops it. The second reason is that the one who traces the hadith to the Prophet sometimes presents it in the manner of a report, and in that case he traces it to the Messenger (peace and blessings be upon him), raising it to the Prophet because he presented it as a report. And sometimes he presents it in the manner of an argument, and in this case he may not trace it to the Prophet (peace and blessings be upon him). My intention by "argument" is that he presents it in the manner of a ruling. For example, suppose we are discussing intentions, and in the context of our discussion we say, "Whoever intends good, that is for him, and whoever intends evil, that is against him. Indeed, deeds are by intentions, and every person will get what he intended." If the listener hears this, he will transmit it as my saying, not as a hadith, right? As my saying. But if you trace the hadith and say, "So-and-so informed me from so-and-so from so-and-so" until it reaches the Prophet (peace and blessings be upon him), then at that point it is marfu'. The narrator of the hadith may present it in the manner of a ruling, not as a narration or report, so the one who hears it attributes it to his saying. If that is the case, there is no contradiction between the one who narrated it from him in the manner of a report until it reached its end, and the one who narrated it from him in the manner that it was his saying. The hadith here says, the heading is "The Chapter of the Imam's Inner Circle and His Council." The inner circle, he says, are the "Dukhala" (those who enter). And in your interpretation, it is the "Dukhala."
The reciter: "His saying 'the inner circle are the Dukhala' is the statement of Abu 'Ubaydah. He said regarding the saying of Allah the Exalted:
do not take as intimates those other than yourselves, for they will not spare you [any] ruin
لا تتخذوا بطانة من دونكم لا يألونكم خبالاThe Shaykh : In any case, al-Dukhala is a word used for something foreign. It is said, "This word is foreign to the Arabic language," meaning it is not from the core of the Arabic language. And the inner circle is actually the man's specific group, those he singles out among his companions. These are the inner circle. They are called the inner circle because of their knowledge of the inner aspects of his affairs, or because they come to him in the inner circumstances. And the inner circle undoubtedly has an influence on the person, because they are the ones who are always with him, they sit with him, they go out with him, they come with him. So they have great importance. For this reason, it is incumbent upon us, when we are invited to the rulers, to specifically pray for their inner circle, that Allah rectify their inner circle. Then he mentioned the hadith