Continuation of the explanation of the hadith: (Allah has not sent a prophet or appointed a successor except that he had two inner circles...)
Machine translationRead the Arabic original
The Shaykh : In any case, "al-dakhila" is a term used for something foreign. It is said that this word is foreign to the Arabic language, meaning it is not part of the core of the Arabic language. "Al-Batana" (the inner circle) is actually the specific group of men whom a person selects from among his companions. These are the ones called the inner circle because of their knowledge of the hidden aspects of his affairs, or because they come to him in private circumstances. There is no doubt that the inner circle has an influence on the person, because they are always with him, they sit with him, they go out with him, and they come with him. Therefore, they are of great importance. For this reason, we should, when we make du'a for the rulers, specifically ask Allah to rectify their inner circles. Then he mentioned the hadith: ما بعث الله من نبي ومن هنا زائدة للتأكيد ولو حذفت وقيل ما بعث نبيا استقام الكلام ولا استخلف من خليفة إلا كانت له بطانتان بطانه تأمرهم بالمعروف وتحضه عليه وبطانة تامره بالشر وتحضه عليه أما في الخلفاء فلا إشكال في الأمر أن يكون لهم بطانة خير وبطانة شر لا إشكال فيه وليس بغريب ولو لم يكن من بطانتهم إلا أهله واولاده فإنهم بطانة وقد قال الله تعالى : إنما أموالكم وأولادكم فتنة إن من أموالكم وأولادكم عدوا لكم فاحذروهم لكن الإشكال من نبي هذا يحتاج أن نسمع الشرح.
القارئ : " قوله : ما بعث الله من نبي ولا استخلف من خليفة في رواية صفوان بن سليم ما بعث الله من نبي ولا بعده من خليفة والرواية التي في الباب تفسر المراد بهذا وأن المراد ببعث الخليفة استخلافه ووقع في رواية الأوزاعي ومعاوية بن سلام ما من وال وهي أعم قوله بطانة تأمره بالمعروف في رواية سليمان بالخير وفي رواية معاوية بن سلام بطانة تأمره بالمعروف وتنهاه عن المنكر وهي تفسر المراد بالخير قوله وتحضه عليه بالحاء المهملة وضاد معجمة ثقيلة أي ترغبه فيه وتؤكده عليه قوله وبطانة تأمره بالشر في رواية الأوزاعي وبطانة لاتألوه خبالا وقد استشكل هذا التقسيم بالنسبة للنبي صلى الله عليه وسلم لأنه وإن جاز عقلا أن يكون فيمن يداخله من يكون من أهل الشر لكنه لا يتصور منه أن يصغي إليه ولا يعمل بقوله لوجود العصمة وأجيب بأن في بقية الحديث الإشارة إلى سلامة النبي صلى الله عليه وسلم من ذلك بقوله فالمعصوم من عصم الله تعالى فلا يلزم من وجود من يشير على النبي صلى الله عليه وسلم بالشر أن يقبل منه وقيل المراد بالبطانتين في حق النبي الملك والشيطان وإليه الإشارة بقوله صلى الله عليه وسلم : ولكن الله أعانني عليه فأسلم وقوله لا تألوه خبالا أي لا تقصر في إفساد أمره لعمل مصلحتهم وهو اقتباس من قوله تعالى : لا يألونكم خبالا ونقل بن التين عن أشهب أنه ينبغي للحاكم أن يتخذ من يستكشف له أحوال الناس في السر وليكن ثقة مأمونا فطنا عاقلا ". "Allah has not sent a prophet..." The word "min" here is an extra word for emphasis. If it were omitted and it were said "Allah has not sent a prophet," the sentence would still be grammatically correct. "...nor appointed a successor except that he had two inner circles: an inner circle that commands him to do what is right and encourages him to it, and an inner circle that commands him to do evil and encourages him to it." As for the successors, there is no doubt in the matter that they may have an inner circle of good and an inner circle of evil; there is no doubt in this, and it is not strange. Even if their inner circle consisted only of their family and children, they would still be an inner circle. And Allah the Exalted said: "Your wealth and your children are a trial for you." If there is an enemy among your wealth and your children, then beware of them. But the point of difficulty is regarding a prophet. This requires us to hear the explanation. The reader: "His statement: 'Allah has not sent a prophet or appointed a successor.' In the narration of Safwan ibn Salim, it is: 'Allah has not sent a prophet or after him a successor.' The narration in the chapter explains the intended meaning, which is that the sending of a successor means his appointment. In the narration of al-Awza'i and Mu'awiya ibn Salam, it is: 'There is no ruler...' and this is more general. His statement: 'An inner circle that commands him to do what is right.' In the narration of Sulayman, it is: 'with good.' In the narration of Mu'awiya ibn Salam, it is: 'An inner circle that commands him to do what is right and forbids him from doing what is wrong,' and this explains the intended meaning of 'good.' His statement: 'And encourages him to it,' with a haa without dot and a heavy tha with a dot, meaning it makes him desire it and emphasizes it for him. His statement: 'And an inner circle that commands him to do evil.' In the narration of al-Awza'i, it is: 'An inner circle that does not spare him from ruin.' This division was considered problematic regarding the Prophet (peace and blessings be upon him), because although it is logically possible that among those who associate with him there may be people of evil, it is inconceivable that he would listen to them or act upon their words due to the presence of infallibility (i'sma). The answer was given that the rest of the hadith indicates the safety of the Prophet (peace and blessings be upon him) from this, by his statement: 'So the one whom Allah the Exalted protects is safe.' Therefore, it is not necessary that if there is someone who advises the Prophet (peace and blessings be upon him) to do evil, that he should accept it from him. It was also said that the two inner circles in the case of the Prophet are the angel and Satan, to which his statement (peace and blessings be upon him) points: 'But Allah helped me against it, so he submitted.' His statement: 'Does not spare him from ruin' means they do not hold back from ruining his affairs for the sake of their own interests. This is a quote from the statement of Allah the Exalted: 'They do not spare you from ruin.' Ibn al-Tayyib transmitted from Ashhab that it is appropriate for a ruler to appoint someone to investigate the conditions of the people in secret, and that this person should be trustworthy, safe, intelligent, and rational."
القارئ : " قوله : ما بعث الله من نبي ولا استخلف من خليفة في رواية صفوان بن سليم ما بعث الله من نبي ولا بعده من خليفة والرواية التي في الباب تفسر المراد بهذا وأن المراد ببعث الخليفة استخلافه ووقع في رواية الأوزاعي ومعاوية بن سلام ما من وال وهي أعم قوله بطانة تأمره بالمعروف في رواية سليمان بالخير وفي رواية معاوية بن سلام بطانة تأمره بالمعروف وتنهاه عن المنكر وهي تفسر المراد بالخير قوله وتحضه عليه بالحاء المهملة وضاد معجمة ثقيلة أي ترغبه فيه وتؤكده عليه قوله وبطانة تأمره بالشر في رواية الأوزاعي وبطانة لاتألوه خبالا وقد استشكل هذا التقسيم بالنسبة للنبي صلى الله عليه وسلم لأنه وإن جاز عقلا أن يكون فيمن يداخله من يكون من أهل الشر لكنه لا يتصور منه أن يصغي إليه ولا يعمل بقوله لوجود العصمة وأجيب بأن في بقية الحديث الإشارة إلى سلامة النبي صلى الله عليه وسلم من ذلك بقوله فالمعصوم من عصم الله تعالى فلا يلزم من وجود من يشير على النبي صلى الله عليه وسلم بالشر أن يقبل منه وقيل المراد بالبطانتين في حق النبي الملك والشيطان وإليه الإشارة بقوله صلى الله عليه وسلم : ولكن الله أعانني عليه فأسلم وقوله لا تألوه خبالا أي لا تقصر في إفساد أمره لعمل مصلحتهم وهو اقتباس من قوله تعالى : لا يألونكم خبالا ونقل بن التين عن أشهب أنه ينبغي للحاكم أن يتخذ من يستكشف له أحوال الناس في السر وليكن ثقة مأمونا فطنا عاقلا ". "Allah has not sent a prophet..." The word "min" here is an extra word for emphasis. If it were omitted and it were said "Allah has not sent a prophet," the sentence would still be grammatically correct. "...nor appointed a successor except that he had two inner circles: an inner circle that commands him to do what is right and encourages him to it, and an inner circle that commands him to do evil and encourages him to it." As for the successors, there is no doubt in the matter that they may have an inner circle of good and an inner circle of evil; there is no doubt in this, and it is not strange. Even if their inner circle consisted only of their family and children, they would still be an inner circle. And Allah the Exalted said: "Your wealth and your children are a trial for you." If there is an enemy among your wealth and your children, then beware of them. But the point of difficulty is regarding a prophet. This requires us to hear the explanation. The reader: "His statement: 'Allah has not sent a prophet or appointed a successor.' In the narration of Safwan ibn Salim, it is: 'Allah has not sent a prophet or after him a successor.' The narration in the chapter explains the intended meaning, which is that the sending of a successor means his appointment. In the narration of al-Awza'i and Mu'awiya ibn Salam, it is: 'There is no ruler...' and this is more general. His statement: 'An inner circle that commands him to do what is right.' In the narration of Sulayman, it is: 'with good.' In the narration of Mu'awiya ibn Salam, it is: 'An inner circle that commands him to do what is right and forbids him from doing what is wrong,' and this explains the intended meaning of 'good.' His statement: 'And encourages him to it,' with a haa without dot and a heavy tha with a dot, meaning it makes him desire it and emphasizes it for him. His statement: 'And an inner circle that commands him to do evil.' In the narration of al-Awza'i, it is: 'An inner circle that does not spare him from ruin.' This division was considered problematic regarding the Prophet (peace and blessings be upon him), because although it is logically possible that among those who associate with him there may be people of evil, it is inconceivable that he would listen to them or act upon their words due to the presence of infallibility (i'sma). The answer was given that the rest of the hadith indicates the safety of the Prophet (peace and blessings be upon him) from this, by his statement: 'So the one whom Allah the Exalted protects is safe.' Therefore, it is not necessary that if there is someone who advises the Prophet (peace and blessings be upon him) to do evil, that he should accept it from him. It was also said that the two inner circles in the case of the Prophet are the angel and Satan, to which his statement (peace and blessings be upon him) points: 'But Allah helped me against it, so he submitted.' His statement: 'Does not spare him from ruin' means they do not hold back from ruining his affairs for the sake of their own interests. This is a quote from the statement of Allah the Exalted: 'They do not spare you from ruin.' Ibn al-Tayyib transmitted from Ashhab that it is appropriate for a ruler to appoint someone to investigate the conditions of the people in secret, and that this person should be trustworthy, safe, intelligent, and rational."