16
The Prophet’s words to Abu Bakr, peace and blessings be upon him—“If you have angered them, you have indeed angered your Lord”—concerned a particular incident: Abu Bakr’s anger was on account of Abu Sufyān, whereas their anger was for Allah’s sake. Otherwise, Abu Bakr’s rank is higher than that.
In sum, religious teachers, rulers, and others are to be obeyed when they command obedience to Allah and His Messenger. If they command anything contrary to that, they are not to be obeyed, for no created being may be obeyed in disobedience to the Creator. No one is infallible except the Messenger of Allah, peace and blessings be upon him. This applies to a religious teacher whose knowledge and practice of the religion are established. As for someone whose religious innovation or wickedness is manifest, it is more necessary to denounce his innovation and wickedness than to obey his commands. Yet if he or anyone else commands what Allah and His Messenger have commanded, obedience to Allah and His Messenger is obligatory. Such obedience is incumbent upon everyone in every circumstance, whoever may be enjoining it.
Section: (*)
As for his saying, peace and blessings be upon him, “A person will be with those whom he loves,” it is among the most authentic hadiths.
Anas said:
“After embracing Islam, nothing brought the Muslims as much joy as this hadith. I love the Messenger of Allah, Abu Bakr, and ‘Umar, and I hope to be gathered
(*) Shaykh Nāsir ibn Hamad al-Fahd stated (p. 99):
This is the final section answering the question mentioned at 11/493–494. It is repeated elsewhere at 18/313–325. Comparing the two passages shows that the manuscript used for the second occurrence differed from that used for the first, as several textual differences indicate. The most important are:
1. At 11/518: “Some said: Rather, one whose faith has become widely known among people (istafshā).” At 18/314: “Some said: Rather, one whose [faith] has become widely known (istafāda).” The latter reading appears more plausible.
2. At 11/521: “The believers love that, because their love is rooted in love for Allah. Whoever loves Allah loves those who love Him and those whom Allah loves. The beloved of the beloved is beloved, and whoever is beloved by Allah loves Allah. Thus, whoever loves Allah is loved by those who love Allah.” At 18/316: “The believers love; that is because their love is rooted in love for Allah. Whoever loves Allah loves those whom Allah loves, and whoever Allah loves loves Allah. The beloved of the beloved is beloved to Allah and loves Allah. Thus, whoever loves Allah is loved by Allah, and so loves those who love Allah.” The two passages clearly differ, and the first reading appears more plausible.
3. At 11/524: “Thus hearts are emptied of love for anything other than Him [through love for Him, and of hope in anything other than Him] through hope in Him; of asking anything other than Him through asking Him; of working for anything other than Him through working for Him; and of seeking help from anything other than Him through seeking His help.” At 18/319: “Thus hearts are emptied of love for anything other than Him through love for Him and hope in Him; of asking anything other than Him through asking Him; of working for anything other than Him through working for Him; and of seeking help from anything other than Him through seeking His help.”
The words in square brackets were supplied by the compiler, may Allah have mercy on him, because he considered an omission likely. The wording he added in the first passage appears preferable, unless birajā’ihi (through hope in Him) is a textual corruption of bimahabbatihi (through love for Him), in which case no addition is needed. Allah knows best.
4. At 11/526: “He, glorified be He, made clear the error of those who invoke created beings—angels, prophets, and others—the one making clear (al-mubayyin) that created beings do not possess even an atom’s weight.” At 18/322: “He, glorified be He, made clear the error of those who invoke created beings—angels, prophets, and others; He then made clear (fa-bayyana) that created beings do not possess even an atom’s weight.” The latter is correct. (1)
(1) There is an omission in the second passage, along with several points requiring attention; these will be mentioned in the discussion of volume eighteen.
وَقَوْلُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِأَبِي بَكْرٍ:
لَئِنْ كُنْت أَغْضَبْتهمْ لَقَدْ أَغْضَبْت رَبَّك فِي قَضِيَّةٍ مُعَيَّنَةٍ لِكَوْنِ غَضَبِهِ لِأَجْلِ أَبِي سُفْيَانَ وَهُمْ كَانُوا يَغْضَبُونَ لِلَّهِ وَإِلَّا فَأَبُو بَكْرٍ أَفْضَلُ مِنْ ذَلِكَ وَبِالْجُمْلَةِ فَالشُّيُوخُ وَالْمُلُوكُ وَغَيْرُهُمْ إذَا أَمَرُوا بِطَاعَةِ اللَّهِ وَرَسُولِهِ أُطِيعُوا وَإِنْ أَمَرُوا بِخِلَافِ ذَلِكَ لَمْ يُطَاعُوا؛ فَإِنَّهُ لَا طَاعَةَ لِمَخْلُوقِ فِي مَعْصِيَةِ الْخَالِقِ وَلَيْسَ أَحَدٌ مَعْصُومًا إلَّا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهَذَا فِي الشَّيْخِ الَّذِي ثَبَتَ مَعْرِفَتُهُ بِالدِّينِ وَعَمَلُهُ بِهِ. وَأَمَّا مَنْ كَانَ مُبْتَدِعًا بِدْعَةً ظَاهِرَةً أَوْ فَاجِرًا فُجُورًا ظَاهِرًا. فَهَذَا إلَى أَنْ تُنْكِرَ عَلَيْهِ بِدْعَتَهُ وَفُجُورَهُ أَحْوَجُ مِنْهُ إلَى أَنْ يُطَاعَ فِيمَا يَأْمُرُ بِهِ؛ لَكِنْ إنْ أَمَرَ هُوَ أَوْ غَيْرُهُ بِمَا أَمَرَ اللَّهُ بِهِ وَرَسُولُهُ وَجَبَتْ طَاعَةُ اللَّهِ وَرَسُولِهِ فَإِنَّ طَاعَةَ اللَّهِ وَرَسُولِهِ وَاجِبَةٌ عَلَى كُلِّ أَحَدٍ فِي كُلِّ حَالٍ؛ وَلَوْ كَانَ الْآمِرُ بِهَا كَائِنًا مَنْ كَانَ.
فَصْلٌ:
(*)
وَأَمَّا قَوْلُهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
"
{الْمَرْءُ مَعَ مَنْ أَحَبَّ}
"
فَهُوَ مِنْ أَصَحِّ الْأَحَادِيثِ.
وَقَالَ أَنَسٌ:
فَمَا فَرِحَ الْمُسْلِمُونَ بِشَيْءِ بَعْدَ الْإِسْلَامِ فَرَحَهُمْ بِهَذَا الْحَدِيثِ فَأَنَا أُحِبُّ رَسُولَ اللَّهِ وَأَبَا بَكْرٍ وَعُمَرَ وَأَرْجُو أَنْ أُحْشَرَ
(*) قال الشيخ ناصر بن حمد الفهد (ص ٩٩):
وهذا الفصل هو آخر فصل في الإجابة على السؤال المذكور في (١١/ ٤٩٣، ٤٩٤)، وقد كرر هذا الفصل مرة أخرى في موضع آخر (١٨/ ٣١٣ - ٣٢٥)، ومن المقارنة بين الموضعين يتضح أن النسخة التي نقل منها هذا الفصل في الموضع الثاني غير نسخة الموضع الأول لوجود بعض الفروق، وأهم هذه الفروق:
١ - ١١/ ٥١٨: (وقال طائفة: بل من استفشى من بين الناس إيمانه)، وفي ١٨/ ٣١٤: (وقال طائفة: بل من استفاض) وهو الأظهر.
٢ - ١١/ ٥٢١: (وأهل الإيمان يحبون ذلك، لأن أهل الإيمان أصل حبهم هو حب الله، ومن أحب الله أحب من يحبه، ومن أحبه الله، فمحبوب المحبوب محبوب، ومحبوب الله يحب الله، فمن أحب الله فيحبه من أحب الله)، وفي ١٨/ ٣١٦: (وأهل الإيمان يحبون؛ وذلك أن أهل الإيمان أصل حبهم هو حب الله، ومن أحب الله أحب من يحبه الله، ومن أحبه الله أحب الله، فمحبوب المحبوب محبوب لله، يحب الله، فمن أحب الله أحبه الله، فيحب من أحب الله)، وبين الموضعين اختلاف ظاهر، والأول أظهر.
٣ - ١١/ ٥٢٤: (فتخلو القلوب عن محبة ما سواه [بمحبته وعن رجاء ما سواه] برجائه وعن سؤال ما سواه بسؤاله وعن العمل لما سواه بالعمل له وعن الاستعانة بما سواه بالاستعانة به)، وفي ١٨/ ٣١٩ (فتخلو القلوب عن محبة ما سواه بمحبته وبرجائه، وعن سؤال ما سواه بسؤاله، وعن العمل لما سواه بالعمل له، وعن الاستعانة بما سواه بالاستعانة به).
وما بين المعقوفتين من الجامع رحمه الله، لأنه رجح وجود سقط، والذي يظهر أن العبارة التي أضافها في الموضع الأول أولى، إلا أن تكون (برجائه) مصحفة من (بمحبته) فلا إضافة، والله أعلم.
٤ - ١١/ ٥٢٦: (بين سبحانه ضلال الذين يدعون المخلوق من الملائكة والأنبياء وغيرهم المبين أن المخلوقين لا يملكون مثقال ذرة)، وفي ١٨/ ٣٢٢ (بَيَّن سبحانه ضلال الذين يدعون المخلوق من الملائكة والأنبياء وغيرهم، فبين أن المخلوقين لا يملكون مثقال ذرة)، وهو الصواب (١)
(١) هناك سقط وبعض التنبيهات على الموضع الثاني يأتي ذكرها أثناء الكلام على المجلد الثامن عشر