Explanation of the author's statement: "And they preserve the will of the Messenger of Allah (peace and blessings be upon him) regarding them, as he said on the day of (1) Ghadir Khum"
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The Shaykh :"And they preserve the will of the Messenger of Allah (peace and blessings be upon him) regarding them, as he said on the day of Ghadir Khum"
The will of the Messenger (peace and blessings be upon him) means the covenant he established with his Ummah. "As he said on the day of Ghadir Khum", which is the eighteenth day of Dhul-Hijjah. This Ghadir is named after a man called Khum. It is on the road between Makkah and al-Madinah. This means: "Remember Allah, remember His fear and His retribution if you neglect the rights of the Ahl al-Bayt, and remember His mercy and reward if you uphold their rights." It appears that the Messenger (peace and blessings be upon him) made a will regarding them at the end of his life, because this is the requirement of fitrah and nature: that a person makes a will regarding his relatives at the end of his life so that people will uphold their rights.
He says: "And he also said".
He swore that they will not believe until they love you for the sake of Allah. This love is shared by others, because it is obligatory for every person to love every believer for the sake of Allah. But the second part, he said: "and for my kinship": and this is a love that exceeds the love for the sake of Allah. Who is it that is specific to this? The Ahl al-Bayt, the relatives of the Prophet (peace and blessings be upon him).
In the statement of al-Abbas:: is evidence that the harshness toward the Ahl al-Bayt existed during the lifetime of the Prophet (peace and blessings be upon him). This is because envy is among the nature of humans, except for those whom Allah (Mighty and Majestic) has protected. So they envied the Ahl al-Bayt of the Messenger (peace and blessings be upon him) for what Allah bestowed upon them of the kinship of the Prophet (peace and blessings be upon him), so they were harsh with them and did not uphold their rights. And likewise, he said: Jami` at-Tirmidhi 3605Sahih (Darussalam).
So he (peace and blessings be upon him) is the choice of the choice. This is evidence that the Banu Hashim are chosen by Allah and selected from His creation. But in terms of lineage, there is no difference between the disbeliever among them and the Muslim, for the best of people in lineage are the sons of? The Banu Hashim. As for in terms of religion and piety, the intended meaning is those among them who are believers, for Allah chose them in terms of lineage and in terms of religion. So we say: From the creed of the people of the Sunnah and the community regarding the Ahl al-Bayt: they love them, this is one; they support them, this is two. They preserve the will of the Messenger of Allah (peace and blessings be upon him) regarding them in reminding people of them. So, do they elevate them above their status? No, rather they disavow those who exaggerate regarding them and elevate them above their status until they reach the level of divinity, and may Allah protect us from that. As Abdullah ibn Saba, the wicked Rafidi Jew, whose origin was Jewish, then he entered Islam, said. The Shaykh al-Islam said: "He entered Islam to corrupt the religion of Islam, just as Paul entered the religion of the Christians to corrupt the religion of the Christians".
He entered Islam as a Muslim, then he adopted or feigned Shi'ism for Ali ibn Abi Talib (may Allah be pleased with him), so he would exaggerate regarding him and speak about him in gatherings, until he said: "He is the Lord", and may Allah protect us from that. When it reached Ali ibn Abi Talib what he had done, he ordered a trench to be dug, and it was dug, then he ordered firewood to be gathered, and it was gathered, then the fires were lit, then these people were brought, and they were burned with fire. Ali (may Allah be pleased with him) burned them because Ali never accepts that anyone be elevated above his status, because he believes in Allah and the Last Day, so he burned them. Ibn Abbas (may Allah be pleased with them both) meant:. And this is an admission from him that burning them is not appropriate. But he (may Allah be pleased with him) burned them because of the severity of what they did, and he saw that punishing them in this manner had a stronger impact than if he had killed them with the sword, as Abu Bakr (may Allah be pleased with him) did in killing the sodomite, where he ordered him to be burned. Yes. So he (may Allah have mercy on him) says.
The will of the Messenger (peace and blessings be upon him) means the covenant he established with his Ummah. "As he said on the day of Ghadir Khum", which is the eighteenth day of Dhul-Hijjah. This Ghadir is named after a man called Khum. It is on the road between Makkah and al-Madinah.
The Messenger (peace and blessings be upon him) stopped at a place and addressed the people, and said: I remind you of Allah regarding my household, I remind you of Allah regarding my household
نزل فيه الرسول عليه الصلاة والسلام منزلاً وخطب الناس، وقال : أذكركم الله في أهل بيتي ، أذكركم الله في أهل بيتيHe says: "And he also said
To his uncle al-Abbas, and he had complained to him that some of Quraysh were being harsh with the Banu Hashim, so he said: By Him in whose hand is my soul, they will not believe until they love you for the sake of Allah and for my kinship
للعباس عمه وقد اشتكى إليه أن بعض قريش يجفو بني هاشم فقال : والذي نفسي بيده لا يؤمنون حتى يحبوكم لله ولقرابتيHe swore that they will not believe until they love you for the sake of Allah. This love is shared by others, because it is obligatory for every person to love every believer for the sake of Allah. But the second part, he said: "and for my kinship": and this is a love that exceeds the love for the sake of Allah. Who is it that is specific to this? The Ahl al-Bayt, the relatives of the Prophet (peace and blessings be upon him).
In the statement of al-Abbas:
That some of Quraysh are being harsh with them
إن بعض قريش يجفوهمIndeed Allah has chosen Isma'il from the children of Ibrahim, and He chose Banu Kinanah from the children of Isma'il, and He chose the Quraish from Banu Kinanah, and He chose Banu Hashim from Quraish, and He chose me from Banu Hashim.
إن الله اصطفى بني إسماعيل واصطفى من بني إسماعيل كنانة واصطفى من كنانة قريشاً واصطفى من قريش بني هاشم واصطفاني من بني هاشمSo he (peace and blessings be upon him) is the choice of the choice. This is evidence that the Banu Hashim are chosen by Allah and selected from His creation. But in terms of lineage, there is no difference between the disbeliever among them and the Muslim, for the best of people in lineage are the sons of? The Banu Hashim. As for in terms of religion and piety, the intended meaning is those among them who are believers, for Allah chose them in terms of lineage and in terms of religion. So we say: From the creed of the people of the Sunnah and the community regarding the Ahl al-Bayt: they love them, this is one; they support them, this is two. They preserve the will of the Messenger of Allah (peace and blessings be upon him) regarding them in reminding people of them. So, do they elevate them above their status? No, rather they disavow those who exaggerate regarding them and elevate them above their status until they reach the level of divinity, and may Allah protect us from that. As Abdullah ibn Saba, the wicked Rafidi Jew, whose origin was Jewish, then he entered Islam, said. The Shaykh al-Islam said: "He entered Islam to corrupt the religion of Islam, just as Paul entered the religion of the Christians to corrupt the religion of the Christians".
He entered Islam as a Muslim, then he adopted or feigned Shi'ism for Ali ibn Abi Talib (may Allah be pleased with him), so he would exaggerate regarding him and speak about him in gatherings, until he said: "He is the Lord", and may Allah protect us from that. When it reached Ali ibn Abi Talib what he had done, he ordered a trench to be dug, and it was dug, then he ordered firewood to be gathered, and it was gathered, then the fires were lit, then these people were brought, and they were burned with fire. Ali (may Allah be pleased with him) burned them because Ali never accepts that anyone be elevated above his status, because he believes in Allah and the Last Day, so he burned them. Ibn Abbas (may Allah be pleased with them both) meant: