The Book of Jihad, Military Expeditions, and Authority-09b
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The reciter: Zuhayr ibn Harb and Ishaq ibn Ibrahim narrated to us. Ishaq said: He informed us. And Zuhayr said: Jarir narrated to us from al-A'mash from Zayd ibn Wahb from 'Abd al-Rahman ibn 'Abd Rabb al-Ka'bah, who said: دَخَلْتُ الْمَسْجِدَ فَإِذَا عَبْدُ اللهِ بْنُ عَمْرِو بْنِ الْعَاصِ جَالِسٌ فِي ظِلِّ الْكَعْبَةِ، وَالنَّاسُ مُجْتَمِعُونَ عَلَيْهِ، فَأَتَيْتُهُمْ فَجَلَسْتُ إِلَيْهِ، فَقَالَ : كُنَّا مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي سَفَرٍ، فَنَزَلْنَا مَنْزِلًا فَمِنَّا مَنْ يُصْلِحُ خِبَاءَهُ، وَمِنَّا مَنْ يَنْتَضِلُ، وَمِنَّا مَنْ هُوَ فِي جَشَرِهِ، إِذْ نَادَى مُنَادِي رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ : الصَّلَاةَ جَامِعَةً، فَاجْتَمَعْنَا إِلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ : إِنَّهُ لَمْ يَكُنْ نَبِيٌّ قَبْلِي إِلَّا كَانَ حَقًّا عَلَيْهِ أَنْ يَدُلَّ أُمَّتَهُ عَلَى خَيْرِ مَا يَعْلَمُهُ لَهُمْ، وَيُنْذِرَهُمْ شَرَّ مَا يَعْلَمُهُ لَهُمْ، وَإِنَّ أُمَّتَكُمْ هَذِهِ جُعِلَ عَافِيَتُهَا فِي أَوَّلِهَا، وَسَيُصِيبُ آخِرَهَا بَلَاءٌ، وَأُمُورٌ تُنْكِرُونَهَا، وَتَجِيءُ فِتْنَةٌ فَيُرَقِّقُ بَعْضُهَا بَعْضًا، وَتَجِيءُ الْفِتْنَةُ فَيَقُولُ الْمُؤْمِنُ: هَذِهِ مُهْلِكَتِي، ثُمَّ تَنْكَشِفُ وَتَجِيءُ الْفِتْنَةُ، فَيَقُولُ الْمُؤْمِنُ: هَذِهِ هَذِهِ، فَمَنْ أَحَبَّ أَنْ يُزَحْزَحَ عَنِ النَّارِ، وَيُدْخَلَ الْجَنَّةَ، فَلْتَأْتِهِ مَنِيَّتُهُ وَهُوَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ، وَلْيَأْتِ إِلَى النَّاسِ الَّذِي يُحِبُّ أَنْ يُؤْتَى إِلَيْهِ، وَمَنْ بَايَعَ إِمَامًا فَأَعْطَاهُ صَفْقَةَ يَدِهِ، وَثَمَرَةَ قَلْبِهِ، فَلْيُطِعْهُ إِنِ اسْتَطَاعَ، فَإِنْ جَاءَ آخَرُ يُنَازِعُهُ فَاضْرِبُوا عُنُقَ الْآخَرِ، فَدَنَوْتُ مِنْهُ، فَقُلْتُ لَهُ : أَنْشُدُكَ اللهَ آنْتَ سَمِعْتَ هَذَا مِنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ؟ فَأَهْوَى إِلَى أُذُنَيْهِ، وَقَلْبِهِ بِيَدَيْهِ، وَقَالَ : سَمِعَتْهُ أُذُنَايَ، وَوَعَاهُ قَلْبِي، فَقُلْتُ لَهُ : هَذَا ابْنُ عَمِّكَ مُعَاوِيَةُ، يَأْمُرُنَا أَنْ نَأْكُلَ أَمْوَالَنَا بَيْنَنَا بِالْبَاطِلِ، وَنَقْتُلَ أَنْفُسَنَا، وَاللهُ يَقُولُ : يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلَّا أَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُمْ وَلَا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللهَ كَانَ بِكُمْ رَحِيمًا قَالَ : فَسَكَتَ سَاعَةً، ثُمَّ قَالَ : أَطِعْهُ فِي طَاعَةِ اللهِ، وَاعْصِهِ فِي مَعْصِيَةِ اللهِ .
الشيخ : هذا الحديث فيه فوائد منها : أنه إذا حدث أمر مهم فإنه يُنادى الصلاة جامعة، وإن لم يكن صلاة، وهي في الأصل صلاة الكسوف، لأن الشمس كسفت على عهد رسول الله صلى الله عليه وسلم في تسع وعشرين من شوال في السنة العاشرة يوم مات ابنه إبراهيم، فقالت الناس : كسفت الشمس لموت إبراهيم، على حسب ما كانوا يعتقدون في الجاهلية ، فنادى منادي رسول الله صلى الله عليه وسلم : الصلاة ُ جامعةً، قال أهل اللغة : تجوز الصلاةَ جامعةً، ويجوز الصلاةُ جامعة. فعلى الوجه الأول تكون الصلاة مفعولاً لفعل محذوف تقديره احضروا، وجامعةً تكون حالاً من الصلاة، وعلى الوجه الثاني تكون مُبتدأ وخبر، والأوْلى الثاني، لأنه لا يحتاج إلى تقدير، وكل إعراب لا يحتاج إلى تقدير فهو أولى من الإعراب الذي يحتاج إلى تقدير لأن الأصل عدم الحذف، إلا أن يكون هناك نُكتة بلاغية لا تحصل إلا بالتقدير فيؤخذ بالتقدير.
المهم أن أصل الصلاة جامعة هي صلاة الكسوف، الصلوات الأخرى لا تقال فيها الصلاة جامعة حتى صلاة العيدين، وصلاة الاستسقاء لا يقال فيها الصلاة جامعة، خلافاً لمن استحب ذلك من الفقهاء رحمهم الله.
لما قال الصلاة جامعة اجتمع الناس إلى رسول الله صلى الله عليه وسلم فقال : إِنَّهُ لَمْ يَكُنْ نَبِيٌّ قَبْلِي إِلَّا كَانَ حَقًّا عَلَيْهِ أَنْ يَدُلَّ أُمَّتَهُ عَلَى خَيْرِ مَا يَعْلَمُهُ لَهُمْ، وَيُنْذِرَهُمْ شَرَّ مَا يَعْلَمُهُ لَهُم ، وهذا حق على كل الرسل، حتى على النبي صلى الله عليه وسلم، وهو حقٌّ على ورثة الرسل أهل العلم، يجب عليهم أن يدلوا الناس على خير ما يعلمونه لهم، لا على ما يهوى الناس ويريدونه، لكن على خير ما يعلمه لهم، وكذلك أيضاً يحَذّرهم شر ما يعلمه لهم، لأن العلماء ورثة الأنبياء، وقد سبق أن النبي صلى الله عليه وسلم بايع الصحابة على أن يقولوا بالحق أينما كانوا، ولا يخافوا في الله لومة لائم.
ومن فوائد الحديث : أن سلف هذه الأمة جُعلَت عافية الأمة فيها، يعني أنهم سلموا من الفتن والشرور، ثم حدثت الفتن والشرور بعد أول هذه الأمة، قال: وَسَيُصِيبُ آخِرَهَا بَلَاءٌ، وَأُمُورٌ تُنْكِرُونَهَا وصدق رسول الله صلى الله عليه وسلم، فإن الفتن منذ قُتل عثمان رضي الله عنه بدأت والعياذ بالله تموج بين المسلمين، كما يموج البحر الهائج. ومن فوائد قوله : سيصيب آخرها بلاء وأمور من فوائدها أن ذلك من آيات النبي صلى الله عليه وسلم، حيث أخبر فوقع بما أخبر، وما أكثر الآيات من هذا النوع، أي إخبار النبي صلى الله عليه وسلم في أمور مستقبلة فتقع كما أخبر.
وَتَجِيءُ فِتْنَةٌ فَيُرَقِّقُ بَعْضُهَا بَعْضًا : المراد بالفتنة هنا الفتن المتعددة، لأن قوله : يرقق بعضها بعضاً يدل على التعدد، تجيء الفتنة ثم الأخرى ثم الثالثة فيرقّق بعضُها بعضاً أي أن الثانية تجعل الأولى رقيقة، هيّنة، لأن الثانية أشد من الأولى.
وَتَجِيءُ الْفِتْنَةُ فَيَقُولُ الْمُؤْمِنُ : هَذِهِ مُهْلِكَتِي : والمراد فتنة الدين، وهلاك الدين، فتأتي الفتنة فيقول هذه المُهلكة، وسواء نسب الهلاك إلى نفسه أو إلى الأمة فيقول هذه مهلكة الأمة.
ثُمَّ تَنْكَشِفُ وَتَجِيءُ الْفِتْنَةُ، فَيَقُولُ الْمُؤْمِنُ : هَذِهِ هَذِهِ : هذا من باب التعظيم، يعني هذه هي الشديدة، القوية لأنها اقوى من سابقتها، ثم أرشد النبي صلى الله عليه وسلم إلى الخلاص من هذه الفتن :
فَمَنْ أَحَبَّ أَنْ يُزَحْزَحَ عَنِ النَّارِ، وَيُدْخَلَ الْجَنَّةَ، فَلْتَأْتِهِ مَنِيَّتُهُ وَهُوَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ، وَلْيَأْتِ إِلَى النَّاسِ الَّذِي يُحِبُّ أَنْ يُؤْتَى إِلَيْهِ : من فوائد هذا الحديث : أنه إذا عظُمت الفتن فإن الإنسان يُصلح نفسه، كما جاء في حديث فيه مقال : إذا رأيت شحّاً مُطاعاً، وهوىً متّبعاً، ودنيا مؤثرة، وإعجاب كلّ ذي رأي برأيه، فعليك بنفسك أو قال بخاصة نفسك، ودع عنك أمر العوام ، فهذا الحديث يدل على ما دل عليه الحديث الذي سقته الآن، قال : فلتأته منيّته، وهو يؤمن بالله واليوم الآخر أي : ثابت على إيمانه لم تُزَعْزعه الفتن، وليأت الناس الذي يحب أن يؤتى إليه، الذي مفعول يأتي، وقوله : إلى الناس، هل المراد إلى الناس أهل الإيمان، أو إلى عموم الناس؟ الجواب : إلى العموم، ويُستثنى من ذلك من بيننا وبينهم حروب، فإنا لا نأتي لهم ما نحب أن يؤتى إلينا لأنهم حربيون ليس بيننا وبينهم عهد ولا ذمّة.
قوله : الذي يُحب أن يؤتى إليه هذا مثل قوله صلى الله عليه وسلم : لا يؤمن أحدكم حتى يجب لأخيه ما يحب لنفسه .
ثم قال النبي صلى الله علي وسلم : وَمَنْ بَايَعَ إِمَامًا فَأَعْطَاهُ صَفْقَةَ يَدِهِ، وَثَمَرَةَ قَلْبِهِ، فَلْيُطِعْهُ إِنِ اسْتَطَاعَ، فَإِنْ جَاءَ آخَرُ يُنَازِعُهُ فَاضْرِبُوا عُنُقَ الْآخَرِ : أعطاه صفقة يده: لأن المبايعة تكون باليد، وثمرة قلبه، لأن القلب هو الذي يريد، وهو الذي يكون فيه العداوة والبغضاء، والولاية والمحبة، فليطعه، وقوله : إن استطاع هذا من باب الحث على طاعته، لأن كل إنسان في الغالب لا يعجز عن طاعة ولي الأمر، فيكون هذا من باب الحث على طاعته.
فَإِنْ جَاءَ آخَرُ يُنَازِعُهُ فَاضْرِبُوا عُنُقَ الْآخَرِ : في هذه القطعة التي سبقت أنه يجب على كل من بايع إماماً أن يُطيعه، ولكن لو قال قائل : إذا كان هذا الرجل لم يبايع لأنه من عامة الناس الذين لا يؤبه لهم، ولا يُنظر إليهم، والجواب : أنه إذا بايع أهل الحل والعقد في البلد فإن المبايعة تكون للجميع.
وقوله : فَإِنْ جَاءَ آخَرُ يُنَازِعُهُ فَاضْرِبُوا عُنُقَ الْآخَرِ : ينازع الإمامة، يريد أن يأخذها منه فاضربوا عنق الآخر، وفي هذا التعبير فاضربوا عنقه : دليل على المبالغة في القضاء عليه، فإن قال قائل : هذا الأمر هل يُقَّد بما إذا استطعنا؟ الجواب : نعم، لأن جميع الأوامر مقيّدة بالاستطاعة.
فَدَنَوْتُ مِنْهُ، فَقُلْتُ لَهُ : أَنْشُدُكَ اللهَ آنْتَ سَمِعْتَ هَذَا مِنْ رَسُولِ اللهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ؟ فَأَهْوَى إِلَى أُذُنَيْهِ، وَقَلْبِهِ بِيَدَيْهِ، وَقَالَ : سَمِعَتْهُ أُذُنَايَ، وَوَعَاهُ قَلْبِي : وهذا من باب التأكيد وإلا يكفي أن يقول نعم، لكنه أراد أن يؤكد هذا الخبر بأنه سمعه في أذنه ووعاه قلبه فحفظه.
القارئ : " فقلت له هذا بن عَمِّكَ مُعَاوِيَةُ يَأْمُرُنَا أَنْ نَأْكُلَ أَمْوَالَنَا بَيْنَنَا بِالْبَاطِلِ وَنَقْتُلَ أَنْفُسَنَا وَاللَّهُ تَعَالَى يَقُولُ وَلَا تأكلوا أموالكم بينكم بالباطل إِلَى آخِرِهِ الْمَقْصُودُ بِهَذَا الْكَلَامِ أَنَّ هَذَا الْقَائِلَ لَمَّا سَمِعَ كَلَامَ عَبْدِ اللَّهِ بْنِ عَمْروِ بْنِ الْعَاصِ وَذِكْرَ الْحَدِيثِ فِي تَحْرِيمِ مُنَازَعَةِ الْخَلِيفَةِ الْأَوَّلِ وَأَنَّ الثَّانِيَ يُقْتَلُ فَاعْتَقَدَ هَذَا الْقَائِلُ هَذَا الْوَصْفَ فِي مُعَاوِيَةَ لِمُنَازَعَتِهِ عَلِيًّا رَضِيَ اللَّهُ عَنْهُ وَكَانَتْ قَدْ سَبَقَتْ بَيْعَةُ عَلِيٍّ فَرَأَى هَذَا أَنَّ نَفَقَةَ مُعَاوِيَةَ عَلَى أَجْنَادِهِ وَأَتْبَاعِهِ فِي حَرْبِ عَلِيٍّ وَمُنَازَعَتِهِ وَمُقَاتَلَتِهِ إِيَّاهُ مِنْ أَكْلِ الْمَالِ بِالْبَاطِلِ وَمِنْ قَتْلِ النَّفْسِ لِأَنَّهُ قِتَالٌ بِغَيْرِ حَقٍّ فَلَا يَسْتَحِقُّ أَحَدٌ مَالًا فِي مُقَاتَلَتِهِ. قَوْلُهُ : أَطِعْهُ فِي طَاعَةِ اللَّهِ وَاعْصِهِ فِي مَعْصِيَةِ اللَّهِ هَذَا فِيهِ دَلِيلٌ لِوُجُوبِ طَاعَةِ الْمُتَوَلِّينَ لِلْإِمَامَةِ بِالْقَهْرِ مِنْ غَيْرِ إِجْمَاعٍ وَلَا عَهْدٍ قَوْلُهُ : عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ رَبِّ ".
الشيخ : معاوية رضي الله عنه من المعلوم أنه ما أمر بأكل أموال الناس بالباطل وقال : أيها الناس كلوا أموالكم بينكم بالباطل، ولا أمر أيضا أن نقتل بعضنا بعضاً، لكن هذا الحرب الذي وقع مع علي بن أبي طالب رضي الله عنه، وقع عن اجتهاد، وظنّ أنه على صواب ، ولكن علي أقرب إلى الصواب منه بلا شك، إلا أن هذه الأمة والحمد لله إذا اجتهد المجتهد وأصاب له أجران، وإذا اخطأ فله أجواحد، ولهذا سكت، ثم ذكر ما يترتب على هذا وقال : أطعه بطاعة الله واعصه بمعصية الله، بمعنى أنه إذا أمرك بشيء فأطعه إلا إذا كان بمعصية فلا تطعه. I entered the mosque and found 'Abd Allah ibn 'Amr ibn al-'As sitting in the shade of the Ka'bah, with the people gathered around him. I went to them and sat down beside him. He said: We were with the Messenger of Allah (peace and blessings be upon him) on a journey, and we stopped at a campsite. Some of us were repairing their tents, some were practicing archery, and some were resting. Then the caller of the Messenger of Allah (peace and blessings be upon him) called out: "The prayer, gathered!" So we gathered to the Messenger of Allah (peace and blessings be upon him), and he said: "There was never a prophet before me but that it was obligatory upon him to guide his community to the best of what he knew for them, and to warn them of the worst of what he knew for them. And your community has been granted safety in its beginning, but its end will be afflicted with tribulation and matters that you will disapprove of. A fitnah (trial, discord or temptation) will come, and some of it will make the rest seem mild. Then a fitnah will come, and the believer will say: 'This is my destroyer,' but then it will be resolved. Then another fitnah will come, and the believer will say: 'This one, this one.' Whoever loves to be kept away from the Fire and entered into Paradise, let his death come to him while he believes in Allah and the Last Day, and let him treat people with what he loves to be treated with. And whoever pledges allegiance to an imam and gives him the handshake of his hand and the fruit of his heart, let him obey him as long as he is able. If another comes to contest him, strike off the neck of the other." I approached him and said to him: "I invoke Allah upon you, did you hear this from the Messenger of Allah (peace and blessings be upon him)?" He pointed to his ears and his heart with his hands and said: "My ears heard it, and my heart retained it." I said to him: "This is your cousin Mu'awiyah, who orders us to consume our wealth among ourselves unjustly and to kill ourselves, while Allah says: 'O you who believe, do not consume your wealth among yourselves unjustly, except in trade by mutual consent, and do not kill yourselves; indeed, Allah has been Merciful to you.'" He remained silent for a while, then said: "Obey him in obedience to Allah, and disobey him in disobedience to Allah." The Shaykh: This hadith contains several benefits. One of them is that when an important matter occurs, the call "The prayer, gathered!" is made, even if it is not a regular prayer. Its origin is the eclipse prayer, because the sun eclipsed during the time of the Messenger of Allah (peace and blessings be upon him) on the twenty-ninth of Shawwal in the tenth year of Hijrah, the day his son Ibrahim died. The people said: "The sun eclipsed because of the death of Ibrahim," according to what they believed in the pre-Islamic age of ignorance. So the caller of the Messenger of Allah (peace and blessings be upon him) called out: "The prayer, gathered!" The linguists said: It is permissible to say "al-salata jam'atan" (the prayer, gathered) and it is permissible to say "al-salatu jam'atun" (the prayer is gathered). In the first case, "al-salah" is the object of a deleted verb, estimated to be "attend," and "jam'atan" is a state (hal) describing the prayer. In the second case, it is a subject and a predicate. The second is preferable because it does not require estimating a deleted word, and any grammatical analysis that does not require estimation is preferable to one that does, because the default is that nothing is deleted, unless there is a rhetorical nuance that can only be achieved by estimation, in which case the estimation is adopted. The important point is that the origin of "The prayer, gathered!" is the eclipse prayer. The other prayers are not called "The prayer, gathered!" even the two 'Id prayers and the prayer for rain are not called "The prayer, gathered!" contrary to those jurists (may Allah have mercy on them) who recommended it. When he said "The prayer, gathered!" the people gathered to the Messenger of Allah (peace and blessings be upon him), and he said: "There was never a prophet before me but that it was obligatory upon him to guide his community to the best of what he knew for them, and to warn them of the worst of what he knew for them." This is a right upon all the messengers, even upon the Prophet (peace and blessings be upon him). It is a right upon the heirs of the messengers, the people of knowledge. It is obligatory upon them to guide people to the best of what they know for them, not to what people desire and want, but to the best of what they know for them. Likewise, they must warn them of the worst of what they know for them, because the scholars are the heirs of the prophets. It has been mentioned previously that the Prophet (peace and blessings be upon him) took the pledge of the Companions to speak the truth wherever they are, and not to fear the blame of any blamer for the sake of Allah. Among the benefits of the hadith is that the Salaf (the earliest generations) of this community were granted the safety of the community, meaning they were safe from fitnahs and evils. Then fitnahs and evils occurred after the beginning of this community. He said: "And its end will be afflicted with tribulation and matters that you will disapprove of." And the Messenger of Allah (peace and blessings be upon him) spoke the truth, for the fitnahs, since the killing of 'Uthman (may Allah be pleased with him), have begun, and I seek refuge in Allah, to surge among the Muslims, as the surging sea does. Among the benefits of his saying: "Its end will be afflicted with tribulation and matters" is that this is one of the signs of the Prophet (peace and blessings be upon him), where he informed about something and it happened as he informed. And there are many signs of this type, namely the Prophet's (peace and blessings be upon him) informing about future matters that happen as he informed. "And a fitnah will come, and some of it will make the rest seem mild": The meaning of fitnah here is multiple fitnahs, because his saying: "some of it will make the rest seem mild" indicates plurality. A fitnah comes, then another, then a third, and some of them make the rest mild, meaning the second makes the first mild and easy, because the second is more severe than the first. "And a fitnah will come, and the believer will say: 'This is my destroyer'": The meaning is the fitnah of religion and the destruction of religion. The fitnah comes and he says: "This is the destroyer." Whether he attributes the destruction to himself or to the community, he says: "This is the destroyer of the community." "Then it will be resolved, and a fitnah will come, and the believer will say: 'This one, this one'": This is an expression of magnification, meaning this is the severe one, the strong one, because it is stronger than the previous one. Then the Prophet (peace and blessings be upon him) guided to salvation from these fitnahs: "Whoever loves to be kept away from the Fire and entered into Paradise, let his death come to him while he believes in Allah and the Last Day, and let him treat people with what he loves to be treated with." Among the benefits of this hadith is that when the fitnahs become great, a person should reform himself, as came in a hadith with some discussion: "When you see greed that is obeyed, desires that are followed, worldly life that is preferred, and every person with an opinion being pleased with his own opinion, then concern yourself with yourself, or he said: with your private self, and leave the affairs of the common people." This hadith indicates what the hadith I quoted now indicates. He said: "Let his death come to him while he believes in Allah and the Last Day," meaning: firm in his faith, not shaken by the fitnahs. "And let him treat people with what he loves to be treated with." The object of "treat" is "what he loves to be treated with." And his saying: "to people," is the meaning to the people of faith, or to people in general? The answer is: to people in general, except those between us and whom there is war, for we do not treat them with what we love to be treated with, because they are people of war, and there is no treaty or protection (dhimmah) between us and them. His saying: "what he loves to be treated with" is like his saying (peace and blessings be upon him): "None of you truly believes until he loves for his brother what he loves for himself." Then the Prophet (peace and blessings be upon him) said: "And whoever pledges allegiance to an imam and gives him the handshake of his hand and the fruit of his heart, let him obey him as long as he is able. If another comes to contest him, strike off the neck of the other." He gave him the handshake of his hand because the pledge is made with the hand, and the fruit of his heart, because the heart is what desires, and where enmity and hatred, and loyalty and love reside. Let him obey him. And his saying: "as long as he is able" is an exhortation to obey him, because most people are not unable to obey the one in authority, so this is an exhortation to obey him. "If another comes to contest him, strike off the neck of the other": In this passage that preceded, it is obligatory upon everyone who pledges allegiance to an imam to obey him. But if someone says: What if this man did not pledge allegiance because he is from the common people who are not considered, and not looked at? The answer is: If he pledges allegiance to the people of authority and decision in the land, then the pledge is for everyone. And his saying: "If another comes to contest him, strike off the neck of the other": He contests the imamate, wanting to take it from him, so strike off the neck of the other. And in this expression "strike off his neck" is evidence of exaggeration in eliminating him. If someone says: Is this command limited to when we are able? The answer is: Yes, because all commands are limited by ability. "I approached him and said to him: I invoke Allah upon you, did you hear this from the Messenger of Allah (peace and blessings be upon him)? He pointed to his ears and his heart with his hands and said: My ears heard it, and my heart retained it": This is an expression of emphasis, otherwise it would have been enough for him to say "Yes," but he wanted to emphasize this report that he heard it with his ears and his heart retained it, so he memorized it. The reader: "And I said to him: This is your cousin Mu'awiyah, who orders us to consume our wealth among ourselves unjustly and to kill ourselves, and Allah the Exalted says: 'And do not consume your wealth among yourselves unjustly' to the end of it. The intended meaning of this speech is that this speaker, when he heard the speech of 'Abd Allah ibn 'Amr ibn al-'As and the mention of the hadith regarding the prohibition of contesting the first caliph, and that the second is to be killed, believed this description of Mu'awiyah for his contestation of 'Ali (may Allah be pleased with him), and the pledge of 'Ali had already preceded. He saw that Mu'awiyah's spending on his soldiers and followers in the war against 'Ali and his contestation and fighting him was consuming wealth unjustly and killing souls, because it is fighting without right, so no one deserves wealth in fighting it. His saying: 'Obey him in obedience to Allah, and disobey him in disobedience to Allah' is evidence for the obligation of obeying those who hold the imamate by force, without consensus or treaty. His saying: 'From 'Abd al-Rahman ibn 'Abd Rabb.'" The Shaykh: It is known that Mu'awiyah (may Allah be pleased with him) did not order the consumption of people's wealth unjustly, nor did he say: "O people, consume your wealth among yourselves unjustly." Nor did he order us to kill each other. But this war that occurred with 'Ali ibn Abi Talib (may Allah be pleased with him) occurred based on ijtihad (independent legal reasoning), and he thought he was on the right. However, 'Ali was closer to the right than he was, without doubt. But this community, and praise be to Allah, if the mujtahid (a scholar qualified to derive rulings) exerts effort and hits the mark, he has two rewards, and if he errs, he has one reward. For this reason, he remained silent, then mentioned what follows from this, and said: "Obey him in obedience to Allah, and disobey him in disobedience to Allah," meaning that if he orders you with something, obey him, except if it is in disobedience, then do not obey him.
الشيخ : هذا الحديث فيه فوائد منها : أنه إذا حدث أمر مهم فإنه يُنادى الصلاة جامعة، وإن لم يكن صلاة، وهي في الأصل صلاة الكسوف، لأن الشمس كسفت على عهد رسول الله صلى الله عليه وسلم في تسع وعشرين من شوال في السنة العاشرة يوم مات ابنه إبراهيم، فقالت الناس : كسفت الشمس لموت إبراهيم، على حسب ما كانوا يعتقدون في الجاهلية ، فنادى منادي رسول الله صلى الله عليه وسلم : الصلاة ُ جامعةً، قال أهل اللغة : تجوز الصلاةَ جامعةً، ويجوز الصلاةُ جامعة. فعلى الوجه الأول تكون الصلاة مفعولاً لفعل محذوف تقديره احضروا، وجامعةً تكون حالاً من الصلاة، وعلى الوجه الثاني تكون مُبتدأ وخبر، والأوْلى الثاني، لأنه لا يحتاج إلى تقدير، وكل إعراب لا يحتاج إلى تقدير فهو أولى من الإعراب الذي يحتاج إلى تقدير لأن الأصل عدم الحذف، إلا أن يكون هناك نُكتة بلاغية لا تحصل إلا بالتقدير فيؤخذ بالتقدير.
المهم أن أصل الصلاة جامعة هي صلاة الكسوف، الصلوات الأخرى لا تقال فيها الصلاة جامعة حتى صلاة العيدين، وصلاة الاستسقاء لا يقال فيها الصلاة جامعة، خلافاً لمن استحب ذلك من الفقهاء رحمهم الله.
لما قال الصلاة جامعة اجتمع الناس إلى رسول الله صلى الله عليه وسلم فقال : إِنَّهُ لَمْ يَكُنْ نَبِيٌّ قَبْلِي إِلَّا كَانَ حَقًّا عَلَيْهِ أَنْ يَدُلَّ أُمَّتَهُ عَلَى خَيْرِ مَا يَعْلَمُهُ لَهُمْ، وَيُنْذِرَهُمْ شَرَّ مَا يَعْلَمُهُ لَهُم ، وهذا حق على كل الرسل، حتى على النبي صلى الله عليه وسلم، وهو حقٌّ على ورثة الرسل أهل العلم، يجب عليهم أن يدلوا الناس على خير ما يعلمونه لهم، لا على ما يهوى الناس ويريدونه، لكن على خير ما يعلمه لهم، وكذلك أيضاً يحَذّرهم شر ما يعلمه لهم، لأن العلماء ورثة الأنبياء، وقد سبق أن النبي صلى الله عليه وسلم بايع الصحابة على أن يقولوا بالحق أينما كانوا، ولا يخافوا في الله لومة لائم.
ومن فوائد الحديث : أن سلف هذه الأمة جُعلَت عافية الأمة فيها، يعني أنهم سلموا من الفتن والشرور، ثم حدثت الفتن والشرور بعد أول هذه الأمة، قال: وَسَيُصِيبُ آخِرَهَا بَلَاءٌ، وَأُمُورٌ تُنْكِرُونَهَا وصدق رسول الله صلى الله عليه وسلم، فإن الفتن منذ قُتل عثمان رضي الله عنه بدأت والعياذ بالله تموج بين المسلمين، كما يموج البحر الهائج. ومن فوائد قوله : سيصيب آخرها بلاء وأمور من فوائدها أن ذلك من آيات النبي صلى الله عليه وسلم، حيث أخبر فوقع بما أخبر، وما أكثر الآيات من هذا النوع، أي إخبار النبي صلى الله عليه وسلم في أمور مستقبلة فتقع كما أخبر.
وَتَجِيءُ فِتْنَةٌ فَيُرَقِّقُ بَعْضُهَا بَعْضًا : المراد بالفتنة هنا الفتن المتعددة، لأن قوله : يرقق بعضها بعضاً يدل على التعدد، تجيء الفتنة ثم الأخرى ثم الثالثة فيرقّق بعضُها بعضاً أي أن الثانية تجعل الأولى رقيقة، هيّنة، لأن الثانية أشد من الأولى.
وَتَجِيءُ الْفِتْنَةُ فَيَقُولُ الْمُؤْمِنُ : هَذِهِ مُهْلِكَتِي : والمراد فتنة الدين، وهلاك الدين، فتأتي الفتنة فيقول هذه المُهلكة، وسواء نسب الهلاك إلى نفسه أو إلى الأمة فيقول هذه مهلكة الأمة.
ثُمَّ تَنْكَشِفُ وَتَجِيءُ الْفِتْنَةُ، فَيَقُولُ الْمُؤْمِنُ : هَذِهِ هَذِهِ : هذا من باب التعظيم، يعني هذه هي الشديدة، القوية لأنها اقوى من سابقتها، ثم أرشد النبي صلى الله عليه وسلم إلى الخلاص من هذه الفتن :
فَمَنْ أَحَبَّ أَنْ يُزَحْزَحَ عَنِ النَّارِ، وَيُدْخَلَ الْجَنَّةَ، فَلْتَأْتِهِ مَنِيَّتُهُ وَهُوَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ، وَلْيَأْتِ إِلَى النَّاسِ الَّذِي يُحِبُّ أَنْ يُؤْتَى إِلَيْهِ : من فوائد هذا الحديث : أنه إذا عظُمت الفتن فإن الإنسان يُصلح نفسه، كما جاء في حديث فيه مقال : إذا رأيت شحّاً مُطاعاً، وهوىً متّبعاً، ودنيا مؤثرة، وإعجاب كلّ ذي رأي برأيه، فعليك بنفسك أو قال بخاصة نفسك، ودع عنك أمر العوام ، فهذا الحديث يدل على ما دل عليه الحديث الذي سقته الآن، قال : فلتأته منيّته، وهو يؤمن بالله واليوم الآخر أي : ثابت على إيمانه لم تُزَعْزعه الفتن، وليأت الناس الذي يحب أن يؤتى إليه، الذي مفعول يأتي، وقوله : إلى الناس، هل المراد إلى الناس أهل الإيمان، أو إلى عموم الناس؟ الجواب : إلى العموم، ويُستثنى من ذلك من بيننا وبينهم حروب، فإنا لا نأتي لهم ما نحب أن يؤتى إلينا لأنهم حربيون ليس بيننا وبينهم عهد ولا ذمّة.
قوله : الذي يُحب أن يؤتى إليه هذا مثل قوله صلى الله عليه وسلم : لا يؤمن أحدكم حتى يجب لأخيه ما يحب لنفسه .
ثم قال النبي صلى الله علي وسلم : وَمَنْ بَايَعَ إِمَامًا فَأَعْطَاهُ صَفْقَةَ يَدِهِ، وَثَمَرَةَ قَلْبِهِ، فَلْيُطِعْهُ إِنِ اسْتَطَاعَ، فَإِنْ جَاءَ آخَرُ يُنَازِعُهُ فَاضْرِبُوا عُنُقَ الْآخَرِ : أعطاه صفقة يده: لأن المبايعة تكون باليد، وثمرة قلبه، لأن القلب هو الذي يريد، وهو الذي يكون فيه العداوة والبغضاء، والولاية والمحبة، فليطعه، وقوله : إن استطاع هذا من باب الحث على طاعته، لأن كل إنسان في الغالب لا يعجز عن طاعة ولي الأمر، فيكون هذا من باب الحث على طاعته.
فَإِنْ جَاءَ آخَرُ يُنَازِعُهُ فَاضْرِبُوا عُنُقَ الْآخَرِ : في هذه القطعة التي سبقت أنه يجب على كل من بايع إماماً أن يُطيعه، ولكن لو قال قائل : إذا كان هذا الرجل لم يبايع لأنه من عامة الناس الذين لا يؤبه لهم، ولا يُنظر إليهم، والجواب : أنه إذا بايع أهل الحل والعقد في البلد فإن المبايعة تكون للجميع.
وقوله : فَإِنْ جَاءَ آخَرُ يُنَازِعُهُ فَاضْرِبُوا عُنُقَ الْآخَرِ : ينازع الإمامة، يريد أن يأخذها منه فاضربوا عنق الآخر، وفي هذا التعبير فاضربوا عنقه : دليل على المبالغة في القضاء عليه، فإن قال قائل : هذا الأمر هل يُقَّد بما إذا استطعنا؟ الجواب : نعم، لأن جميع الأوامر مقيّدة بالاستطاعة.
فَدَنَوْتُ مِنْهُ، فَقُلْتُ لَهُ : أَنْشُدُكَ اللهَ آنْتَ سَمِعْتَ هَذَا مِنْ رَسُولِ اللهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ؟ فَأَهْوَى إِلَى أُذُنَيْهِ، وَقَلْبِهِ بِيَدَيْهِ، وَقَالَ : سَمِعَتْهُ أُذُنَايَ، وَوَعَاهُ قَلْبِي : وهذا من باب التأكيد وإلا يكفي أن يقول نعم، لكنه أراد أن يؤكد هذا الخبر بأنه سمعه في أذنه ووعاه قلبه فحفظه.
القارئ : " فقلت له هذا بن عَمِّكَ مُعَاوِيَةُ يَأْمُرُنَا أَنْ نَأْكُلَ أَمْوَالَنَا بَيْنَنَا بِالْبَاطِلِ وَنَقْتُلَ أَنْفُسَنَا وَاللَّهُ تَعَالَى يَقُولُ وَلَا تأكلوا أموالكم بينكم بالباطل إِلَى آخِرِهِ الْمَقْصُودُ بِهَذَا الْكَلَامِ أَنَّ هَذَا الْقَائِلَ لَمَّا سَمِعَ كَلَامَ عَبْدِ اللَّهِ بْنِ عَمْروِ بْنِ الْعَاصِ وَذِكْرَ الْحَدِيثِ فِي تَحْرِيمِ مُنَازَعَةِ الْخَلِيفَةِ الْأَوَّلِ وَأَنَّ الثَّانِيَ يُقْتَلُ فَاعْتَقَدَ هَذَا الْقَائِلُ هَذَا الْوَصْفَ فِي مُعَاوِيَةَ لِمُنَازَعَتِهِ عَلِيًّا رَضِيَ اللَّهُ عَنْهُ وَكَانَتْ قَدْ سَبَقَتْ بَيْعَةُ عَلِيٍّ فَرَأَى هَذَا أَنَّ نَفَقَةَ مُعَاوِيَةَ عَلَى أَجْنَادِهِ وَأَتْبَاعِهِ فِي حَرْبِ عَلِيٍّ وَمُنَازَعَتِهِ وَمُقَاتَلَتِهِ إِيَّاهُ مِنْ أَكْلِ الْمَالِ بِالْبَاطِلِ وَمِنْ قَتْلِ النَّفْسِ لِأَنَّهُ قِتَالٌ بِغَيْرِ حَقٍّ فَلَا يَسْتَحِقُّ أَحَدٌ مَالًا فِي مُقَاتَلَتِهِ. قَوْلُهُ : أَطِعْهُ فِي طَاعَةِ اللَّهِ وَاعْصِهِ فِي مَعْصِيَةِ اللَّهِ هَذَا فِيهِ دَلِيلٌ لِوُجُوبِ طَاعَةِ الْمُتَوَلِّينَ لِلْإِمَامَةِ بِالْقَهْرِ مِنْ غَيْرِ إِجْمَاعٍ وَلَا عَهْدٍ قَوْلُهُ : عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ رَبِّ ".
الشيخ : معاوية رضي الله عنه من المعلوم أنه ما أمر بأكل أموال الناس بالباطل وقال : أيها الناس كلوا أموالكم بينكم بالباطل، ولا أمر أيضا أن نقتل بعضنا بعضاً، لكن هذا الحرب الذي وقع مع علي بن أبي طالب رضي الله عنه، وقع عن اجتهاد، وظنّ أنه على صواب ، ولكن علي أقرب إلى الصواب منه بلا شك، إلا أن هذه الأمة والحمد لله إذا اجتهد المجتهد وأصاب له أجران، وإذا اخطأ فله أجواحد، ولهذا سكت، ثم ذكر ما يترتب على هذا وقال : أطعه بطاعة الله واعصه بمعصية الله، بمعنى أنه إذا أمرك بشيء فأطعه إلا إذا كان بمعصية فلا تطعه. I entered the mosque and found 'Abd Allah ibn 'Amr ibn al-'As sitting in the shade of the Ka'bah, with the people gathered around him. I went to them and sat down beside him. He said: We were with the Messenger of Allah (peace and blessings be upon him) on a journey, and we stopped at a campsite. Some of us were repairing their tents, some were practicing archery, and some were resting. Then the caller of the Messenger of Allah (peace and blessings be upon him) called out: "The prayer, gathered!" So we gathered to the Messenger of Allah (peace and blessings be upon him), and he said: "There was never a prophet before me but that it was obligatory upon him to guide his community to the best of what he knew for them, and to warn them of the worst of what he knew for them. And your community has been granted safety in its beginning, but its end will be afflicted with tribulation and matters that you will disapprove of. A fitnah (trial, discord or temptation) will come, and some of it will make the rest seem mild. Then a fitnah will come, and the believer will say: 'This is my destroyer,' but then it will be resolved. Then another fitnah will come, and the believer will say: 'This one, this one.' Whoever loves to be kept away from the Fire and entered into Paradise, let his death come to him while he believes in Allah and the Last Day, and let him treat people with what he loves to be treated with. And whoever pledges allegiance to an imam and gives him the handshake of his hand and the fruit of his heart, let him obey him as long as he is able. If another comes to contest him, strike off the neck of the other." I approached him and said to him: "I invoke Allah upon you, did you hear this from the Messenger of Allah (peace and blessings be upon him)?" He pointed to his ears and his heart with his hands and said: "My ears heard it, and my heart retained it." I said to him: "This is your cousin Mu'awiyah, who orders us to consume our wealth among ourselves unjustly and to kill ourselves, while Allah says: 'O you who believe, do not consume your wealth among yourselves unjustly, except in trade by mutual consent, and do not kill yourselves; indeed, Allah has been Merciful to you.'" He remained silent for a while, then said: "Obey him in obedience to Allah, and disobey him in disobedience to Allah." The Shaykh: This hadith contains several benefits. One of them is that when an important matter occurs, the call "The prayer, gathered!" is made, even if it is not a regular prayer. Its origin is the eclipse prayer, because the sun eclipsed during the time of the Messenger of Allah (peace and blessings be upon him) on the twenty-ninth of Shawwal in the tenth year of Hijrah, the day his son Ibrahim died. The people said: "The sun eclipsed because of the death of Ibrahim," according to what they believed in the pre-Islamic age of ignorance. So the caller of the Messenger of Allah (peace and blessings be upon him) called out: "The prayer, gathered!" The linguists said: It is permissible to say "al-salata jam'atan" (the prayer, gathered) and it is permissible to say "al-salatu jam'atun" (the prayer is gathered). In the first case, "al-salah" is the object of a deleted verb, estimated to be "attend," and "jam'atan" is a state (hal) describing the prayer. In the second case, it is a subject and a predicate. The second is preferable because it does not require estimating a deleted word, and any grammatical analysis that does not require estimation is preferable to one that does, because the default is that nothing is deleted, unless there is a rhetorical nuance that can only be achieved by estimation, in which case the estimation is adopted. The important point is that the origin of "The prayer, gathered!" is the eclipse prayer. The other prayers are not called "The prayer, gathered!" even the two 'Id prayers and the prayer for rain are not called "The prayer, gathered!" contrary to those jurists (may Allah have mercy on them) who recommended it. When he said "The prayer, gathered!" the people gathered to the Messenger of Allah (peace and blessings be upon him), and he said: "There was never a prophet before me but that it was obligatory upon him to guide his community to the best of what he knew for them, and to warn them of the worst of what he knew for them." This is a right upon all the messengers, even upon the Prophet (peace and blessings be upon him). It is a right upon the heirs of the messengers, the people of knowledge. It is obligatory upon them to guide people to the best of what they know for them, not to what people desire and want, but to the best of what they know for them. Likewise, they must warn them of the worst of what they know for them, because the scholars are the heirs of the prophets. It has been mentioned previously that the Prophet (peace and blessings be upon him) took the pledge of the Companions to speak the truth wherever they are, and not to fear the blame of any blamer for the sake of Allah. Among the benefits of the hadith is that the Salaf (the earliest generations) of this community were granted the safety of the community, meaning they were safe from fitnahs and evils. Then fitnahs and evils occurred after the beginning of this community. He said: "And its end will be afflicted with tribulation and matters that you will disapprove of." And the Messenger of Allah (peace and blessings be upon him) spoke the truth, for the fitnahs, since the killing of 'Uthman (may Allah be pleased with him), have begun, and I seek refuge in Allah, to surge among the Muslims, as the surging sea does. Among the benefits of his saying: "Its end will be afflicted with tribulation and matters" is that this is one of the signs of the Prophet (peace and blessings be upon him), where he informed about something and it happened as he informed. And there are many signs of this type, namely the Prophet's (peace and blessings be upon him) informing about future matters that happen as he informed. "And a fitnah will come, and some of it will make the rest seem mild": The meaning of fitnah here is multiple fitnahs, because his saying: "some of it will make the rest seem mild" indicates plurality. A fitnah comes, then another, then a third, and some of them make the rest mild, meaning the second makes the first mild and easy, because the second is more severe than the first. "And a fitnah will come, and the believer will say: 'This is my destroyer'": The meaning is the fitnah of religion and the destruction of religion. The fitnah comes and he says: "This is the destroyer." Whether he attributes the destruction to himself or to the community, he says: "This is the destroyer of the community." "Then it will be resolved, and a fitnah will come, and the believer will say: 'This one, this one'": This is an expression of magnification, meaning this is the severe one, the strong one, because it is stronger than the previous one. Then the Prophet (peace and blessings be upon him) guided to salvation from these fitnahs: "Whoever loves to be kept away from the Fire and entered into Paradise, let his death come to him while he believes in Allah and the Last Day, and let him treat people with what he loves to be treated with." Among the benefits of this hadith is that when the fitnahs become great, a person should reform himself, as came in a hadith with some discussion: "When you see greed that is obeyed, desires that are followed, worldly life that is preferred, and every person with an opinion being pleased with his own opinion, then concern yourself with yourself, or he said: with your private self, and leave the affairs of the common people." This hadith indicates what the hadith I quoted now indicates. He said: "Let his death come to him while he believes in Allah and the Last Day," meaning: firm in his faith, not shaken by the fitnahs. "And let him treat people with what he loves to be treated with." The object of "treat" is "what he loves to be treated with." And his saying: "to people," is the meaning to the people of faith, or to people in general? The answer is: to people in general, except those between us and whom there is war, for we do not treat them with what we love to be treated with, because they are people of war, and there is no treaty or protection (dhimmah) between us and them. His saying: "what he loves to be treated with" is like his saying (peace and blessings be upon him): "None of you truly believes until he loves for his brother what he loves for himself." Then the Prophet (peace and blessings be upon him) said: "And whoever pledges allegiance to an imam and gives him the handshake of his hand and the fruit of his heart, let him obey him as long as he is able. If another comes to contest him, strike off the neck of the other." He gave him the handshake of his hand because the pledge is made with the hand, and the fruit of his heart, because the heart is what desires, and where enmity and hatred, and loyalty and love reside. Let him obey him. And his saying: "as long as he is able" is an exhortation to obey him, because most people are not unable to obey the one in authority, so this is an exhortation to obey him. "If another comes to contest him, strike off the neck of the other": In this passage that preceded, it is obligatory upon everyone who pledges allegiance to an imam to obey him. But if someone says: What if this man did not pledge allegiance because he is from the common people who are not considered, and not looked at? The answer is: If he pledges allegiance to the people of authority and decision in the land, then the pledge is for everyone. And his saying: "If another comes to contest him, strike off the neck of the other": He contests the imamate, wanting to take it from him, so strike off the neck of the other. And in this expression "strike off his neck" is evidence of exaggeration in eliminating him. If someone says: Is this command limited to when we are able? The answer is: Yes, because all commands are limited by ability. "I approached him and said to him: I invoke Allah upon you, did you hear this from the Messenger of Allah (peace and blessings be upon him)? He pointed to his ears and his heart with his hands and said: My ears heard it, and my heart retained it": This is an expression of emphasis, otherwise it would have been enough for him to say "Yes," but he wanted to emphasize this report that he heard it with his ears and his heart retained it, so he memorized it. The reader: "And I said to him: This is your cousin Mu'awiyah, who orders us to consume our wealth among ourselves unjustly and to kill ourselves, and Allah the Exalted says: 'And do not consume your wealth among yourselves unjustly' to the end of it. The intended meaning of this speech is that this speaker, when he heard the speech of 'Abd Allah ibn 'Amr ibn al-'As and the mention of the hadith regarding the prohibition of contesting the first caliph, and that the second is to be killed, believed this description of Mu'awiyah for his contestation of 'Ali (may Allah be pleased with him), and the pledge of 'Ali had already preceded. He saw that Mu'awiyah's spending on his soldiers and followers in the war against 'Ali and his contestation and fighting him was consuming wealth unjustly and killing souls, because it is fighting without right, so no one deserves wealth in fighting it. His saying: 'Obey him in obedience to Allah, and disobey him in disobedience to Allah' is evidence for the obligation of obeying those who hold the imamate by force, without consensus or treaty. His saying: 'From 'Abd al-Rahman ibn 'Abd Rabb.'" The Shaykh: It is known that Mu'awiyah (may Allah be pleased with him) did not order the consumption of people's wealth unjustly, nor did he say: "O people, consume your wealth among yourselves unjustly." Nor did he order us to kill each other. But this war that occurred with 'Ali ibn Abi Talib (may Allah be pleased with him) occurred based on ijtihad (independent legal reasoning), and he thought he was on the right. However, 'Ali was closer to the right than he was, without doubt. But this community, and praise be to Allah, if the mujtahid (a scholar qualified to derive rulings) exerts effort and hits the mark, he has two rewards, and if he errs, he has one reward. For this reason, he remained silent, then mentioned what follows from this, and said: "Obey him in obedience to Allah, and disobey him in disobedience to Allah," meaning that if he orders you with something, obey him, except if it is in disobedience, then do not obey him.