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Advising the Muslim Rulers can lead to great benefits for the ruler
himself and the ummah as a whole when done properly.
However if advising the ruler is not done according to the Quran and
Sunnah it can also lead to great harm and oppression from the rulers
upon the ummah in general and if there is no caliph, the oppression
will be direct to the ruler’s subjects of his state.
Today we live in a time where many of the laymen have entered into
the area of sincerely advising the Muslim rulers of today. This is great
and should lead to a great overall benefit but instead it has lead to
oppression from the Muslim rulers.
The reason why this has happened is because many of those who
advice the Muslim rulers of today are laymen who have are takfire so
they do not or those influenced by the takfire dawah. So their
intention is for the sake of Allah when advising the ruler and they
wish to bring about good through their actions however they are
ignorant of the correct methodology in advising the Muslim ruler.
Therefore they often advise the ruler in a way that contradicts the
shariah and often leads to evil and rarely leads to any benefit.
Shaykh Ahmad Bazmool clarified the different ways of advising
the rulers in his book titled ‘As-Sunnah in that which is connected to
the one in charge of the affairs.’ Al-Ma'loom min Waajib il-'Ilaaqah
bain al-Haakim wal-Mahkoom, (pp.22-23).
After the shaykhs points in between the brackets are some extra
points or info from ME (ABDUL KAREEM IBN OZZIE, NOT THE
SHAYKH), to make it easier to understand the shaykhs advice
inshallah.
(In the above hadeeth the prophet said “If he (the ruler) accepts
it (the advice) from him (the ruler’s subject) then that (is
good) and if not then he (the adviser) has fulfilled that
which was upon him (to do)”.
In this narration, we see that the advise given out in the open is an
evil affair which will result in their being turmoil. Also we see that
giving the advise privately is the origin in which the advise can be
completed without their being turmoil.
This is exposing (of the faults) and not advice (in reality). It is
prohibited for the following reasons:
(The narration is: "Will you not enter upon Uthmaan and
talk to him?" So he (Usaamah bin Zayd) said: "Do you see
that I don't talk to him except that I make you to hear
(what I say to him)? By Allaah I have spoken to him in
manner which was between me and him without opening
an affair that I do not love to be the first one to open it."
Recorded in Bukhari 3267
From the salaf - In Aqeedah at-Tahawiyah of Imam Tahawi it says
“When changing the evil of the rulers, then this should be done by the
scholars and not openly as is mentioned by a clear Ahaadeeth of the
Prophet “When you wish to correct the sultan then take him
by the hand in secret and advise him.”” The full length
version of this hadeeth was reported by Ahmad (3/403)
and Ibn Abee 'Aasim in Kitaabus-Sunnah (2/251):
‘‘Chapter: How are the leaders of the common-folk to be
advised?’’ (2/521) with a Saheeh isnad and it was
authenticated by Shaykh al-Albaanee in Dhilaalul-Jannah
fee Takhreejis-Sunnah (no. 1096))
3. It opposes the statement of the Prophet.
Once when Ibn Aamir was delivering a sermon and he was wearing a
fine garment. So Abu Bilaal said 'Look at our ruler wearing the
garment of the sinners!' So Abu Bakrah said 'Be Silent!! I heard the
Messenger of Allah say '' Whoever sends scorn upon the
one whom Allah has given rulership to upon the earth,
Allah will scorn him.' hasan by Shaykh Albaani in Ibn Abee
Asim's As Sunnah)
Riyaa also includes doing an act of worship sincerely for Allah and
then realising some people are watching, so the doer then tries to
make the act of worship even better to impress the on lookers.
(The jamaah shaykh Bazmool was referring to his the main body of
Muslims that are either united behind one caliph due to their bay’ah
(pledge of allegiance) to him if that exist or those united by the
Muslim ruler due to their bay’ah (pledge of allegiance), who rules an
individual state if no caliph exist like in our times.
Shaykh As-San'aani explained the in the first hadeeth below from
Saheeh Muslim that separated from the jamaah (main body) means
“split off from the Jamaah (main body) who agreed upon an imam (a
Muslim ruler), under whom their body and affairs are organized,
their word is united, and their protection from their enemy is
achieved.”
The Prophet said: "... and whoever dies split off from the
Muslims (jamaah/main body) will die the death of
Jaahiliyyah!” Recorded by Muslim
Therefore it is clear that those who publicly speak about the ruler are
those who causes a split among the Muslims who where originally
united in their obedience to the Muslim ruler of an individual state or
the caliph (if it exists).
These Muslims then become their own jamaah which is one that is in
oppositions to the rulers as they are a jamaah of Muslims who refuse
to hear and obey the ruler.
The reason why they are threatened with this is because Jaahiliyyah
specifically refers to the period before the coming of the Prophet.
In this time there was much ignorance this is also it was called
Jaahiliyyah as it refers to two things that where combined in this
period: jahl (ignorance) and jahaalah (foolishness).
Due to the Arabs ignorance in this time they never used to hear and
obey their rulers and they use to die in this state hence the prophet
referred to the Muslims who do not hear and obey their ruler and
therefore spilt off from the jamaah and die in this state as people who
died in the state of Jaahiliyyah (pre-Islamic ignorance). The reason
for this description was because this sort of behavior just described
was a characteristic of the Arabs in Jaahiliyyah and is not a
characteristic of a Muslim.
2. It is backbiting.
(A beautiful story from the times of the very early salaf about a
conversation and advice given by Abdullaah Ibn Abee Awfaa to Sa’eed
Ibn Jumhaan related to advising the Muslim ruler who is oppressive
explains the guidance of the righteous predecessors (the salaf as-
saalih) in how advice should be given to the Muslim ruler.
Abdullaah Ibn Abee Awfaa adviced Ibn Jumhaan to speak with the
ruler in the rulers house. So he advised him to speak to the ruler in
private not openly in public, not behind his back in private with a
small amount of people or in public with many people via the masjids,
internet, TV, newspapers, magazines or leaflets etc.
Advising the ruler could also involve other private ways such as: the
person could write a letter, give the letter to someone (only this
person) who may be able to give it to the ruler directly, email his
office, phone his office or tell someone (only this person) who may be
able to advise him your advice in the hope it will get to the ruler (due
necessity) or any other private non public way.
Also Abdullaah Ibn Abee Awfaa adviced Ibn Jumhaan to speak with
the ruler as this does not involve backbiting which is haram, but the
takfires still do it in way especially in their protests, lessons and
writing. They are often full of backbiting the Muslim ruler and the
Muslim governments.
Due to the fact the Khawarij of every era kill Muslims, the
prophet said about the Khawarij “…They will murder the
people of Islam while ignoring the people of idol-
worship…” Recorded by al-Bukhari (no. 3344), Muslim (no
1064), al-Nasa’i (no. 2578), and Abu Dawud (no.4764). It is
also in “Ṣaḥeeḥ al-Jami’” by al-Albani (no. 2223) and “al-
Lu’lu’ wa al-Marjan” (no.639).
Ibn Rajab stated that this hadeeth of Ibn Massood makes it clear
that the death penalty is in any of the three cases...
1. when a person leaves the religion,
2. when a person wrongfully spills the blood of another,
3. and when the person engages in illegal sexual intercourse.
Ibn Rajab then goes on to say that the stated punishment for the
married adulterer is simply an example of the type of crime that leads
to the death penalty.
These cases are even worse and more deserving of such punishment
than adultery. Hence, the stated punishment for adultery implies that
these other cases should also be dealt with in the same way.
The second category (this the category that criticizing the Muslim
ruler behind his back in public leads to), is the one who sheds
another's blood unlawfully. Certainly, causing civil commotion and
disruption among the Muslim nation also leads to the same result.
Hence, the one who does the act that would lead to the same result is
to receive the same punishment, as mentioned in the hadeeth above.
The same holds true for the alcoholic. His actions may certainly lead
to the spilling of blood. Hence, he is deserving of that same
punishment.
The third category is the one who apostates. This includes all forms of
apostasy. In fact, some scholars even say that those who are calling to
clear innovations that contradict the basis of Islam are to be killed,
based on this hadeeth. In fact, the prophet even stated that the
Khawarij should be killed. The scholars though differ about whether
they should be killed due to their heresy (i.e. their innovated beliefs
that are completely different from the Islamic beliefs taught in the
Quran and Sunnah) or due to their revolt against the Muslim
rulers. Ibn Rajab, Jaami volume 1, pp 326-330)
From Shaykh Ahmad Bazmools words it is clear that when
advising the ruler a person must do it in accordance to the shariah. If
these guidelines are not adhered to then people’s actions of advising
the leaders of today will be haram as their actions will most likely lead
to evil and rarely lead to any benefit. This is because when the shariah
rules of advising the Muslim ruler are not followed it leads to
speaking out against the Muslim rulers in public which is haram.
Shaykh Abdul-Azeez ibn Baz said, "It is not from the manhaj of
the Salaf to publicise the faults of the Rulers and to mention such
things from the pulpit because that leads to confusion, disorder and
the absence of hearing and obeying the ruler in what is good. It also
results in (the people) becoming engrossed (with these matters,
arguing and debating) which causes harm and produces no benefit.
The followed path with the Salaf, however is to give naseehah (advice)
with respect to the matters which are between themselves and the
leader, writing to him or by reaching him through the scholars who
keep in touch with him (to advise him) until the ruler is directed
towards the good. Repelling the evil occurs without mentioning the
doer of the evil. So fornication, drinking of intoxicants and the taking
of usury are curbed without mentioning the one who does such
things. Warding off the evil and warning and the people against it is
sufficient without it being mentioned that such and such a person
does it, whether he is a ruler or other than the ruler.
And when the fitnah occurred in the time of 'Uthmaan, some of the
people said to Usaamah ibn Zaid , "Will you not speak to 'Uthmaan?"
So he replied, "You think that I will not talk to him without letting you
know about it (also). Indeed, I will certainly talk to him regarding that
which concerns me and him without initiating a matter which I do
not love to be the first to initiate."
And when they (the Khawaarij) opened up the evil in the time of
'Uthmaan and rejected 'Uthmaan openly, the fitnah, the killing and
the mischief, which has not ceased to affect the people to this day, was
brought about And this caused the fitnah to occur between 'Alee and
Mu'aawiyyah and 'Uthmaan was killed for these reasons.
Shaykh Uthaymeen
Question: Esteemed Shaykh, there is one who says, “To make
rejection of the rulers openly is from the manhaj of the Salaf”, and
then he uses as evidence the hadeeth of Abu Saeed al-Khudree, in his
rejection of Marwaan bin al-Hakam, when he gave the khutbah before
prayer, on the day of Eed, and also by his (alaihis salaatu was salaam)
saying, “There will be leaders (Umaraa), and so you will see both good
in them and bad in them. So whoever hated (that which was bad),
then he will be freed (of blame), and whoever rejected (the bad), then
he will be safe”. And also by the hadeeth, “The chief of the martyrs is
the one who stands in front of a tyrannical leader and then
commands and forbids him, and so he (the ruler) kills him”.
And the Prophet said, “You shall certainly command with good and
forbid the evil, and you shall take the hand of the oppressor and you
shall make him return to the truth, otherwise Allaah will strike some
of you with the hearts of others, then He will curse you, as He cursed
them”. Meaning, as He cursed Banee Israa’eel, about whom Allaah
said, “Those among the Children of Israel who disbelieved were
cursed by the tongue of Dawûd (David) and 'Iesa (Jesus), son of
Maryam (Mary). That was because they disobeyed (Allâh and the
Messengers) and were ever transgressing beyond bounds. They used
not to forbid one another from the Munkar (wrong, evildoing, sins,
polytheism, disbelief, etc.) which they committed. Vile indeed was
what they used to do.” (Al-Maa’idah 5:78-79)
And we say that the texts do not falsify each other and nor do they
contradict each other. Hence, the rejection is made openly, when
there is benefit, and the benefit is that the evil actually ends and that
goodness replaces it, and it is done privately, when open rejection
does not serve a good purpose, meaning the evil will not stop by it,
and nor will goodness replace it. And we know that the rulers cannot
ever please all of the people, until even the Imaam of a mosque, he is
not able to please all of those who pray behind him.
And so some of them will say that he makes the prayer too long, and
others will say that he shortens it too much, and others prefer making
the prayer earlier, and others prefer for it to be delayed slightly. So
this is in reference to the Imaam of a mosque, so how then will it be
for the rulers, whose authority is much greater than his (i.e. the
Imaam of a mosque). So when he makes his rejection open against
the rulers, then those who hate the unity of the Muslims will actually
use him [i.e. to reach their goals].
Hence, is obligatory upon the youth that they look at the texts from all
angles, and that they do not give precedence to anything until they
look at its results, for the Prophet said, “Whoever believes in Allaah
and the Last Day, let him speak good or remain silent”. Hence, make
this the scales of balance for yourself in all of your statements, and
likewise in all of your actions, and Allaah is the one who gives
success.”
Answer: There is no doubt that the rulers – just like people besides
them – are not infallible. Advising them is an obligation. However,
attacking them in the gatherings and upon the pulpits is considered
to be the forbidden form of backbiting. And this evil (munkar) is
greater than that which occurred from the ruler since it is backbiting
and because of what results from backbiting such as the sowing of the
seeds of discord, causing disunity and affecting the progression of
dawah.
And as for reviling the Scholars of this country, that they do not give
advice [to the rulers], or that they are being controlled in their affairs,
this is a method by which separation between the Scholars, the youth
and the society is desired, until it becomes possible for the mischief-
maker to sow the seeds of his evil. This is because when evil
suspicions are harboured about the Scholars, trust is no longer placed
in them and then the chance is available for the biased partisans to
spread their poison.
And I believe that this thought is actually a schemed plot that has
come into this country, and those who are behind it are foreign to this
country. It is obligatory upon the Muslims to be cautious of it.
Answer: “We have spoken about this issue many times before! It is
not permissible to speak about the rulers because this brings about
evil and differing in the society and it splits the unity of the Muslims
and cause hatred between the ruler and the ruled. And this splitting
and evil leads to rebellion against the ruler and the shedding of blood
and matters which have blameworthy consequences. So if you have a
comment about them, take it to the ruler secretly by visiting him, if
possible, or by writing to him or by informing someone who can
convey it to the ruler as a sincere advice to him, and it should be done
secretly not openly and this has been mentioned in the hadeeth,
Whoever wishes to advise the ruler, then let him not mention it in
public, rather let him take the ruler by his hand. So if he listens then
that is that, and if not then he has fulfilled that which was upon him.
And this meaning has been reported from the Messenger of Allaah.”
Al-Ijaabaat al-Muhimmah fee Mashaakil il-Mudlahimmah by
Muhammad bin Fahad al-Husa
Shaykh Muqbil ibn Haadi said “I do not advise you to speak about
the rulers rather there must be verification (of what is spread about
them). I do not advise anyone to clash with their governments.”
We (Ahlus Sunnah) are not Du’aat-ul-Fitan (callers of trials and
tribulations)…
We do not allow revolts, overthrowing the governments, or running
the rulers off. The laypeople are in need of returning to Allah, the
Glorified the Most High. We advise the servants with the Hand of
Allah, the Glorified the Most High, “Indeed Allah does not
change a people until they change what is in themselves.”