Hadith 5929

(1) The statement “criticized”: With a fathah on the ‘ayn, from “to criticize” like “to prevent,” meaning in reputation or lineage. With a dammah, it means with a spear or hand. It is said: They are two dialects, and the meaning is that some people, namely the hypocrites or tribal allies, spoke against his leadership, with a kasrah on the hamzah, meaning his authority, because he was a freedman. (As stated in Al-Mirqat)

(2) The statement “If you criticize his leadership, etc.”: At-Turbushti said: Those who criticized their leadership did so because they were freedmen, and the Arabs did not accept the leadership of freedmen and strongly disapproved of following them. When Allah brought Islam, He elevated the status of those who had no standing among them through precedence, migration, knowledge, and piety, and He made their rights clear to the religiously committed. However, those bound by custom and tested by love of leadership among the Bedouins and tribal leaders still felt some resistance, especially the hypocrites, who hastened to criticize and strongly disapprove of them. The Messenger of Allah (ﷺ) had sent Zayd ibn Harithah as a leader in several expeditions, the greatest being the army of Mu’tah, where the best of the companions, including Ja’far ibn Abi Talib, fought under his banner. He was worthy of it due to his precedence, virtue, and closeness to the Messenger of Allah (ﷺ). Then he sent Usamah, appointing him, during his illness, over an army that included many senior and virtuous companions, as if he saw in him, beyond his evident capability, a way to pave the path for those who would assume leadership after him, so no one would withdraw from obedience and so all would know that the customs of the pre-Islamic era had been erased and their landmarks obscured. (As stated in Al-Mirqat)

(3) The statement “he”: Lightened, meaning the affair is that “he was,” referring to his father, worthy and deserving of leadership due to his virtue, precedence, and closeness to me. (As stated in Al-Mirqat)

(4) The statement “I enjoin you regarding him”: Meaning, regarding Usamah, for he is among your righteous ones, meaning those whose righteousness prevails among you, otherwise all the companions are righteous. The address is to the group of those present or sent with him. (As stated in Al-Mirqat)

(۱) قوله: فطعن بفتح العين من طعن كمنع في العرض والنسب، إما بالضم فبالرمح واليد، ويقال: هما لغتان والمعنى فتكلم بعض الناس أي المنافقون أو أحلاف العرب في إمارته بكسر الهمزة، أي ولايته؛ لكونه مولى. كذا في «المرقاة».

(۲) قوله: إن كنتم تطعنون في إمارته إلخ قال التوربشتي: إنما طعن من طعن في إمارتهما؛ لأنهما كانا من الموالي، وكانت العرب لا ترى تأمير الموالي وتستنكف عن اتباعهم كل الاستنكاف، فلما جاء الله بالإسلام ورفع قدر من لم يكن له عندهم قدر بالسابقة والهجرة والعلم والتقى وعرَّف حقهم المحفوظون من أهل الدين، فأما المرتهنون بالعادة والممتحنون بحب الرياسة من الأعراب ورؤساء القبائل، فلم يزل يختلج في صدورهم شيء من ذلك، لا سيما أهل النفاق؛ فإنهم كانوا يسارعون إلى الطعن وشدة النكير عليه، وكان رسول الله ﷺ قد بعث زيد بن حارثة . أميرا على عدة سرايا، وأعظمها جيش موتة، وسار تحت رأيته في تلك الغزوة خيار الصحابة منهم . جعفر بن أبي طالب ه، وكان خليقا بذلك؛ لسوابقه وفضله وقربه من رسول الله ﷺ ، ثم كان يبعث أسامة. وقد أمر في مرضه على جيش فيهم جماعة من مشيخة الصحابة وفضلائهم، وكأنه رأى في ذك سوى ما توسم فيه من النجابة أن يمهد الأمر، ويوطئه لمن يلي الأمر بعده؛ لئلا ينزع أحد يدا من طاعة، وليعلم كل منهم أن العادات الجاهلية قد عميت مسالكها وخفيت معالمها. كذا في المرقاة».

(۳) قوله: إن: مخففة أي الشأن «كان» أي أبوه الخليقا، أي لجدير وحقيقا للإمارة، أي لفضله وسبقه وقربه مني. كذا في «المرقاة».

(٤) قوله: أوصيكم به أي بأسامة؛ فإنه من صالحيكم، أي ممن غلب عليه الصلاح فيما بينكم، وإلا فكل الصحابة صالحون، والخطاب لجماعة من الحاضرين أو المبعوثين معه. كذا في «المرقاة».