بسم الله الرحمن الرحيم
Narrated on the authority of Al-Irbad ibn Saariyah, who said:
“Allah’s Messenger -sallahu alayhi wa sallam- subsequent to praying with us, approached and gave an intense admonition which caused our eyes to fill with tears and our hearts to tremble. So one among us said, ‘O Messenger of Allah, it is as if this is a farewell speech, so what do you command?’ He said, ‘I advise you to fear Allah, to hear and obey whomever is placed in authority even if it’s an Ethiopian slave. Surely, whomever among you lives long shall see an abundance of differing. Thus upon you is my way, and the way of the rightly guided successors. Adhere to it, and bite onto it with your molars. And beware of newly invented matters, for every novelty is an (accursed) innovation, and every innovation is misguidance.’ ” (1)
Ibn Rajab said, “As for hearing and obeying the authority over the Muslims’ affairs (the ruler), a happier world is a consequence of it. By way of it the interests of the servants are put in order with regards to their quality of life. Also by way of it they (are able to) seek assistance in manifestation of (the practice of) their religion and obedience to their Lord.” (2)
Ashraf-ul-Haqq Muhammad Al-Atheem Aabaadi said, “Even if a slave is placed in authority, i.e., even if the one who is obeyed is an Ethiopian slave. Al Khitaabi said, ‘He intends obedience to whoever the leader grants authority, even if it be an Ethiopian slave. He -sallahu alayhi wa sallam- did not mean that the leader literally be an Ethiopian slave.’ And it is authentically attributed to the Prophet -sallahu alayhi wa sallam- that he said, ‘The leaders are from the Quresh.’ Quite often he -sallahu alayhi wa sallam- would put forth similitudes of things that are not possible to be present, like his statement, ‘Whoever builds a masjid for Allah’s sake, even if it’s like a sparrow’s nest, Allah will build a house for him in Paradise.’ The size of a sparrow’s nest is not a masjid suitable for a human, thus the examples of speech of this nature are plentiful.” (3) awnul mabud
Sheikh Salih Al Fawzan said, “Even if a slave is placed in authority, this is a similitude i.e., the ruler is not despised no matter who he is, even if he is a slave. In another chain it is stated, ‘An Ethiopian slave amputee.’ As long as he is in charge of the Muslims’ affairs, do not think low of his persona. The only thing looked towards is his position and competence. As long as the matter is concluded and the oath of allegiance is given to him, obedience to him is binding. Even if there occurs from him opposition that does not reach the level of disbelief, then he is obeyed, along with advising and making the truth clear to him.
This is due to what is contained within obedience to him from benefits, and what is contained within revolting against him from extreme harm and corruption, i.e., so there is no keeping quiet (concerning advising him) or abandonment of him. In contrast, we advise him as it comes in the narration, ‘The religion is naseehah.’ We replied, ‘To whom O Messenger of Allah?’ He answered, ‘To Allah, His Book, His Messenger, to the leaders of the Muslims, and the general masses.’ ” (4)
Compiled by Najeeb ibn Yusuf Al Anjelesi
1. Collected by Abu Dawud and Tirmidhi.
2. Jaami-ul-Uloom wal-Hikm.
3. Awn-ul-Ma’bood Sharh Sunan Abi Dawud.
4. Al-Minha Ar-Rabbaniyyah fi Sharh Al-Arba’een An-Nawawiyyah.