Narrative Regarding ‘Rulers of the Quraish’

روي أن رسول الله صلى الله عليه وسلم قال: الناس تبع لقريش في هذا الشأن. مسلمهم تبع لمسلمهم وكافرهم تبع لكافرهم. تجدون من خير الناس أشد الناس كراهية لهذا الشأن حتى يقع فيه وتجدون شر الناس ذا الوجهين الذي يأتي هؤلاء بوجه ويأتي هؤلاء بوجه.

وروي أنه صلى الله عليه وسلم قال: لا يزال هذا الأمر في قريش ما بقي منهم اثنان.

وروي أن رسول الله صلى الله عليه وسلم قال: الأمراء من قريش، الأمراء من قريش، الأمراء من قريش. لي عليهم حق ولهم عليكم حق ما فعلوا ثلاثا: ما حكموا فعدلوا واسترحموا فرحموا وعاهدوا فوفوا. فمن لم يفعل ذلك منهم فعليه لعنة الله والملائكة والناس أجمعين.

وروي أن رسول الله صلى الله عليه وسلم قال: إن هذا الأمر في قريش، لا يعاديهم أحد إلا كبه الله في النار على وجهه، ما أقاموا الدين.

وروي أن رسول الله صلى الله عليه وسلم قال: إن قريشا أهل صدق وأمانة فمن بغى لها العواثر أكبه الله في النار لوجهه.

It is narrated that the Prophet (pbuh) said: The people [of Banu Ishmael] follow the Quraish in this matter [of rule]. Their Muslims are followers of the Muslims of Quraish and their rejecters were followers of the rejecters of Quraish¹. You will find the best of people to be most averse towards this matter [of rule] till he falls into it²; and you will find the worst of people to be those who are double faceted: they would approach some with one face and some with the other face³.

It is narrated that the Prophet (pbuh) said: This matter [of rule] shall continue to remain in the Quraish⁴ even if there are only two of them remaining⁵.

It is narrated that the Prophet (pbuh) said: Rulers will be from among the Quraish, rulers will be from among the Quraish, rulers will be from among the Quraish⁶. I have a right on them and, similarly, they have a right on you⁷, as long as they abide by three things: When they decide, they decide with justice; when they are required to be merciful, they practice mercy; and when they enter into an agreement, they fulfill it. Whoever from among them does not abide by these things, upon him shall be the curse of God, of the angels and of the whole of the humankind⁸.

It is narrated that the Prophet (pbuh) said: This matter [of rule] shall remain among the Quraish. Whoever becomes hostile towards them [trying to snatch the reins of rule away from them], God will throw him upside down on his face in the hellfire, as long as the Quraish adhere to God’s religion⁹.

It is narrated that the Prophet (pbuh) said: The Quraish are a people of truth and a people of trust. Whoever tries to deviate them God shall throw him upside down on his face in the hellfire.

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General Notes

1. All the tribes of the Banu Ishmael had traditionally held the Quraish as their leader and representative in political as well as in religious matters. Over here the Prophet (pbuh) is specifically referring to political leadership.

2. On the Day of Judgment, every person shall face accountability for all that he was made responsible for. Thus, a ruler shall not only be responsible for his personal acts, but also for the well being of the collectivity upon which he was made the ruler. The careful and the God-fearing would never be desirous of positions entailing such great responsibilities and, therefore, would dearly avoid voluntarily taking on to any positions that would increase their liabilities on the Day of Judgment. It is in this spirit that the Prophet (pbuh) is ascribed to have said that the best of people are those who would hate to be put into a position where they are made in charge of the affairs of a whole collectivity. However, if they are put into this position – without being desirous of it – then God will help them in carrying out the responsibilities entailed in this position.

3. In the particular context, this refers to political hypocrisy. People who project submission, obedience and allegiance to the rulers yet would entice others to challenge the rulers’ positions by promising their support to them.

4. As is clarified in the earlier words, the Quraish have been pointed out by the Prophet (pbuh) as those deserving of the responsibility of political rule on the basis of the fact that they are the only ones who enjoy the confidence of the other tribes of the Banu Ishmael. Thus, the Prophet (pbuh), as an application of the Qur’anic principle of “أمرهم شورى بينهم” (i.e., ‘their affairs are managed through mutual consultation’), informed the people that after his demise, the political rule of the Banu Ishmael should be given to the Quraish.

5. i.e., till the time that the Quraish continue to enjoy the confidence of the other tribes of the Banu Ishmael, even if there are only a handful of them left, their political leadership should not be challenged by others, as such a challenge can easily lead to disunity and political disharmony among the Muslims.

6. This repetition is to stress the point.

7. Just as I have a right on them that they should pledge allegiance to me, similarly they have a right on you, because of the position that God has bestowed upon them, that you should be obedient to them.

8. Being subject to the laws of God relating to the nation selected as a witness of God’s justice, the Quraish– as the leaders of the Banu Ishmael – like the Banu Israel[1], shall flourish and gain strength as their allegiance remains with God. However, if they deviate from God’s path, then God shall not just dethrone them from this position, but shall also punish them through other people.

9. As long as they enjoy the confidence of the majority of the Banu Ishmael, no one should try to dethrone them to establish his own rule.

Notes on the Text of the Narrative:

The narrative has been reported with some variations in Bukhariy’s narrative no. 3304, 3305, Muslim’s narrative no. 1818a, 1818b, 1819, 2526a and 2526b, Ahmad ibn Hanbal’s narrative no. 18, 790, 7304, 7547, 8226, 9121, 9402, 9591, 10801, 14585, 15091, 15092 and 15151, Ibn Hibban’s narrative no. 6263 and 6264, Bayhaqiy’s narrative no. 5078, 16308 and 16309, Abu Ya`laa’s narrative no. 1894, 2272, 6264 and 6439, Humaidiy’s narrative no. 1044, Abd al-Razzaq’s narrative no. 19894 and 19895, Ibn Abi Shaibah’s narrative no. 32382, 32384 and 32387. Except where otherwise specified, the selected words have been reported in Bukhariy’s narrative no. 3305.

The second narrative has been reported with some variations in Bukhariy’s narrative no. 3310 and 6721, Muslim’s narrative no. 1820, Ahmad ibn Hanbal’s narrative no. 4832, 5677 and 6121, Ibn Hibban’s narrative no. 6266 and 6655, Bayhaqiy’s narrative no. 5079 and 16310, Abu Ya`laa’s narrative no. 5589 and Ibn Abi Shaibah’s narrative no. 32391. Except where otherwise specified, the selected words have been reported in Bukhariy’s narrative no. 3310.

The third narrative has been reported with some variations in Ahmad ibn Hanbal’s narrative no. 7640, 12329, 12923, 17841, 19559, 19792, 19797 and 19818, Tirmidhi’s narrative no. 2227, Bayhaqiy’s narrative no. 5081, 16317, 16318, 16319, 16320, 16321, 16322 and 16323, Abu Ya`laa’s narrative no. 564, 3644, 3645, 4032 and 4033, Nassaiy’s Sunan al-Kubraa’s narrative no. 5942, Abd al-Razzaq’s narrative no. 19902, Ibn Abi Shaibah’s narrative no. 32388, 32389, 32390, 32397 and 37719 and Ibn Hibban’s narrative no. 4581 and 4584. Except where otherwise specified, the selected words have been reported in Ahmad ibn Hanbal’s narrative no. 19818.

The fourth narrative has been reported with some variations in Bukhariy’s narrative no. 3309 and 6720, Ahmad ibn Hanbal’s narrative no. 16898, Bayhaqiy’s narrative no. 16311, Nassaiy’s Sunan Al-Kubraa’s narrative no. 8750, Daarmiy’s narrative no. 2521. Except where otherwise specified, the selected words have been reported in Bukhariy’s narrative no. 6720.

The fifth narrative has been reported with some variations in Ahmad ibn Hanbal’s narrative no. 19015, Abd al-Razzaq’s narrative no. 19897 and Ibn Abi Shaibah’s narrative no. 32383. Except where otherwise specified, the selected words have been reported in Ibn Abi Shaibah’s narrative no. 32383.

Textual Notes on the First Narrative

In some narratives, as for instance Ahmad ibn Hanbal’s narrative no. 9121, the word “تبع” (i.e., ‘followers’) has been reported as “أتباع” (i.e., ‘followers’).

In some narratives, as in Muslim’s narrative no. 1818a, the words “مسلمهم تبع لمسلمهم وكافرهم تبع لكافرهم” (i.e., ‘Their Muslims are followers of the Muslims of Quraish and their rejecters were followers of the rejecters of Quraish‘) have alternatively been reported without the word “تبع” (i.e., ‘followers’); in some narratives, as for instance in Ahmad ibn Hanbal’s narrative no. 9121, these words have alternatively been reported as “كفارهم أتباع لكفارهم ومسلموهم أتباع لمسلميهم” (same meaning); while in some other narratives, as for instance in Ahmad ibn Hanbal’s narrative no. 790, the words “مسلمهم” (i.e., ‘their Muslims’) have alternatively been reported as “صالحهم” (i.e., their pious’) in Ahmad ibn Hanbal’s narrative no. 7547 as “خيارهم” (i.e., ‘the best of them’) and in Ibn Hibban’s narrative no. 6264 as “مؤمنهم” (i.e., ‘their believers’); while in Ahmad ibn Hanbal’s narrative no. 7547 the words “كافرهم” (i.e., ‘their rejecters’) have alternatively been reported as “شرارهم” (i.e., ‘the worst of them’) and in Ibn Hibban’s narrative no. 6264 as “فاجرهم” (i.e., ‘the disobedient’).

In some narratives, as for instance in Muslim’s narrative no. 2526a, the words “تجدون من خير الناس أشد الناس كراهية لهذا الشأن” (i.e., ‘You will find the best of people to be most averse towards this matter’) have been reported as “تجدون من خير الناس في هذا الأمر أكرههم له” (i.e., ‘You will find the best of people in this matter to be those who are most averse to it’); in some narratives, as for instance in Muslim’s narrative no. 2526b, these words have been reported as “تجدون من خير الناس في هذا الشأن أشدهم له كراهية” (same meaning).

In some narratives, as for instance in Muslim’s narrative no. 2526a, the words “حتى أن يقع فيه” (i.e., ’till he falls into it’) have been reported as “قبل أن يقع فيه” (i.e., ‘before he falls into it’).

The words “وتجدون شر الناس ذا الوجهين الذي يأتي هؤلاء بوجه ويأتي هؤلاء بوجه” (i.e., ‘and you will find the worst of people to be those who are double faceted: they would approach some with one face and some with the other face’) have been reported in Bukhariy’s narrative no. 3304. In some narratives, as for instance in Muslim’s narrative no. 2526a, the second incidence of the word “يأتي” (i.e., ‘approach’) has been omitted.

In Ibn Abi Shaibah’s narrative no. 32387, there is an addition of the words “والله لو لا أن تبطر قريشا لأخبرتها بما لخيارها عند الله” (i.e., ‘by God, had it not been that the Quraish would have become arrogant, I would have informed them of their quality that makes them the best in the eyes of God’).

In some narratives, as in Muslim’s narrative no. 1819, the Prophet (pbuh) is reported to have said:

 الناس تبع لقريش في الخير والشر.

‘These people [of Banu Ishmael] are followers of the Quraish in good as well as in evil.’

The same words have been reportedly slightly differently in Ahmad ibn Hanbal’s narrative no. 15092, as “الناس لقريش تبع في الخير والشر” (i.e., ‘Of the [tribes of] Quraish are these people [of Banu Ishmael] followers’).

In some narratives, as for instance in Bukhariy’s narrative no. 3305, the narrators seem to have erroneously combined another saying of the Prophet (pbuh) with this one. This saying ascribed to the Prophet (pbuh) reads as: “والناس معادن: خيارهم في الجاهلية خيارهم في الإسلام إذا فقهوا” (i.e., ‘And people are like minerals: those who were best among them before accepting Islam would continue to be best among them after Islam, if they develop a thorough understanding’). This saying shall be considered in detail separately.

In some narratives, as for instance in Ahmad ibn Hanbal’s narrative no. 18, the Prophet (pbuh) is reported to have said:

قريش ولاة هدا الأمر فبر الناس تبع لبرهم وفاجرهم تبع لفاجرهم.

Quraish are in charge of this affair. The pious among the people [of Banu Ishmael] are followers of the pious among them and their disobedient were followers of their disobedient people.

Textual Notes on the Second Narrative

In some narratives, as for instance in Muslim’s narrative no. 1820, the words “ما بقي منهم اثنان” (i.e., ‘even if there are only two of them remaining’) have been reported as “ما بقي من الناس اثنان” (i.e., ‘even if two people remain’); in some narratives, as for instance in Ahmad ibn Hanbal’s narrative no. 6121, these words have been reported as “ما بقي في الناس اثنان” (i.e., ‘even if two of them remain among people’); while in some narratives, as for instance in Bayhaqiy’s narrative no. 16310, these words have been replaced with “ما كان في الناس اثنين” (i.e., ’till two of them remain among people’).

Textual Notes on the Third Narrative

In some narratives as in Ahmad ibn Hanbal’s narrative no. 19559, the repetition of the words “الأمراء من قريش” (i.e., ‘Rulers will be from among the Quraish‘) has been replaced with the words “إن هذا الأمر في قريش” (i.e., ‘This matter [or rule] shall remain in the Quraish‘); while in some narratives, as for instance Ahmad ibn Hanbal’s narrative no. 19792, these words have been reported as “الأئمة من قريش” (i.e., ‘rulers shall be from the Quraish‘).

In some narratives, as in Ahmad ibn Hanbal’s narrative no. 7640, the words “لي عليهم حق ولهم عليكم حق” (i.e., ‘I have a right on them and, similarly, they have a right on you’) have alternatively been reported as “إن لي على قريش حقا وإن لقريش عليكم حقا” (i.e., ‘I have a right on Quraish and the Quraish have a right on you’); in some narratives, as for instance in Ahmad ibn Hanbal’s narrative no. 12329, these words have been reported as “إن لهم عليكم حقا ولكم عليهم حقا مثل ذلك” (i.e., ‘They have a right on you and you have a similar right on them’); in some narratives, as for instance in Bayhaqiy’s narrative no. 16318, these words have been replaced with “ولي عليكم حق عظيم ولهم” (i.e., I have a great right on you and they too [have a great right on you]’); in some narratives, as for instance in Bayhaqiy’s narrative no. 16321, these words have been reported as “ولي عليكم حق ولهم عليكم حق” (i.e., ‘I have a right on you and they too have a right on you’); in some narratives, as for instance in Bayhaqiy’s narrative no. 16322, these words have alternatively been reported as “ولي عليهم حق ولكم عليهم حق” (i.e., ‘I have a right on them and you have a right on them’); while in some narratives, as for instance in Abu Ya`laa’s narrative no. 4033, these words have been reported as “لي عليكم حق ولهم عليكم مثل ذلك” (i.e., ‘I have a right on you and they to have a similar right on you’).

In some narratives, as for instance in Abu Ya`laa’s narrative no. 564, the words “ما فعلوا ثلاثا” (i.e., ‘as long as they abide by three things’) have been reported as “ما أقاموا بثلاث” (i.e., ‘as long as they hold up three things’).

In some narratives, as for instance in Ahmad ibn Hanbal’s narrative no. 7640, the words “وعاهدوا فوفوا” (i.e., ‘when they enter into an agreement, they fulfill it’) have been replaced with “وائتمنوا فأدوا” (i.e., ‘when they are entrusted with a trust, they return it’); while in some narratives, as for instance in Bayhaqiy’s narrative no. 16322, these words have been replaced with “وأقسطوا إذا أقسموا” (i.e., ‘when they distribute they are equitable’).

According to some narratives, as for instance Ahmad ibn Hanbal’s narrative no. 19559, the Prophet (pbuh) is reported to have said:

إن هذا الأمر في قريش ما داموا. إذا استرحموا رحموا وإذا حكموا عدلوا وإذا قسموا أقسطوا فمن لم يفعل ذلك منهم فعليه لعنة الله والملائكة والناس أجمعين، لا يقبل منه صرف ولا عدل.

This matter shall remain in the Quraish as long as they exist. When they are required to be merciful, they are merciful, when they decide they decide with justice and when they distribute, they are equitable. Whoever from among them does not adhere to these things, upon him shall be the curse of God, of the angels and of all humankind, [God shall severely punish them], neither shall a compensation be excepted from them nor shall they be requited on an exchange.

In some narratives, as for instance in Ahmad ibn Hanbal’s narrative no. 19792, the words “وإذا قسموا أقسطوا” (i.e., ‘when they distribute, they are equitable’) have been replaced by “وإذا عاهدوا وفوا” (i.e., ‘when they enter into an agreement, they fulfill it’).

In some narratives, as for instance in Tirmidhi’s narrative no. 2227, the Prophet is reported to have said:

قريش ولاة الناس في الخير والشر إلى يوم القيامة.

Quraish are in charge of the affairs of these people, whether in good or bad, till the day of judgment.

This clearly seems to be an error on the part of the narrators, as they seem to have mixed one part of the first narrative with this narrative, which has completely altered the implication of the saying. Furthermore, there also seems to be an incorrect addition of the phrase “إلى يوم القيامة” (i.e., ’till the day of judgment’) in this narrative.

Textual Notes on the Fourth Narrative

In some narratives, as for instance in Bukhariy’s narrative no. 3309, the words “في النار” (i.e., ‘in hellfire’) have been omitted.

In Abd al-Razzaq’s narrative no. 19897, the Prophet (pbuh) is reported to have said these words in a supplication favoring the Quraish.

Textual Notes on the Fifth Narrative

In Abd al-Razzaq’s narrative no. 19897, the words “فمن بغى لها العواثر” (i.e., ‘Whoever tries to deviate them’) have been reported as “فمن أرادها أو بغاها العواثر” (i.e., ‘whoever intends or tries to deviate them’); while in Ibn Abi Shaibah’s narrative no. 32383, these words have been reported as “فمن بغى لهم العواثر” (i.e., ‘Whoever tries to deviate them’).

In Abd al-Razzaq’s narrative no. 19897, the words “أكبه الله“ (i.e., ‘God will throw him upside down’) have alternatively been reported synonymously as “كبه الله“.

In Abd al-Razzaq’s narrative no. 19897, the words “لوجهه” (i.e., ‘on his face’) have been replaced with “لمنخره” (i.e., ‘on his nostrils’).

(This write-up is prepared by the Hadith Cell of Javed Ahmad Ghamidi)

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