Category Archives: Leadership And Governance

بسم الله الرحمن الرحيم

Narrated upon the authority of Auf ibn Malik:

Allah’s Messenger -sallahu alayhi wa sallam- said, “The best of your leaders are those whom you love and they love you, they supplicate for you and you for them. The worse of your leaders are those whom you hate and they hate you, you curse them and they curse you.”

Someone said, “O Messenger of Allah! Should we not revolt against them with the sword?”

He -sallahu alayhi wa sallam- replied, “No not while they establish the prayer amongst you. If you see something within your leader that causes you to hate him, than hate the action and do not remove your hands from obedience (to him). (1)

Sheikh Muhammad ibn Salih Al Uthaymin said, “The worse of leaders are those whom you hate and they hate you, you loathe them due to not executing what Allah has made binding upon them from good conduct towards the citizens, and bestowing entitlements towards its rightful people. If they operate in that manner the people will hate them, as a result hatred occurs between them. Due to the lack of the ruler implementing binding duties, hatred for him emanates within the citizens. Moreover, hatred towards the subjects manifest within the ruler because of their hatred for him. As a consequence of if they hate their ruler, revolts will occur against him, the loathing of him, disobedience to his command, and the enacting of what he prohibits.

At this point you curse them and they you, and Allah’s refuge is sought. The intent is that you insult them and they insult you, or you supplicate against them and they against you. Thus the Muslim rulers are divided into two types. A type that is in accordance with and implements what has been made binding upon them, consequently the people love them and they love the people. Everyone among them supplicates for the other. In contrast to the other type who are the worse of leaders. They dislike the people and vice versa, likewise they revile the people and vice versa.” (2)

What Sheikh Al Uthaymin illustrated in his elucidation of the Prophet’s -sallahu alayhi wa sallam- statement, is the exact description and behavior of many of our leaders today, yet the Messenger -sallahu alayhi wa sallam- after being asked about rebelling against them, gave a clear, distinct, and unambiguous answer, “No not while they establish the prayer among you.” So how is it that one can magnify the wrongs of the Muslim ruler in order to legitimize revolting against him, and claim that he is in accordance with the prophetic methodology and its directives?!           

Imam Al Barbahaari in his book “Sharh-us-Sunnah” stated in point number 130, “Enjoining good and forbidding evil is by way of the hand, tongue, and heart, but not by the sword.” Sheikh Salih Al Fawzan states, while expounding on this point, “The clarification related to enjoining good and forbidding evil has already preceded and is implemented according to ability. However his statement, ‘But not by the sword’ means that it is impermissible to raise the sword against the ruler, even though it is alleged that this is from enjoining good and forbidding evil. Actually, this is the way of the Khawaarij and Mu’tazilah who rebel against the Muslim ruler. They say the ruler is sinful and that rebellion is disapproval of his evil. In reality, this (rebellion) is evil, because it is disobedience to the Messenger -sallahu alayhi wa sallam. Likewise due to that which results from it of major harms namely, shedding Muslim blood, deficient security, disunity, and extreme corruption that is more severe than being patient with his sinfulness and opposition, due to them being a harm for him alone (and not a harm to the general masses).

As for rebellion with the sword, its harm affects the Muslims, and is the way of the Mu’tazilah and Khawaarij. The main tenets of the Mu’tazilah are as follows:

1: Enjoining good and forbidding evil

They mean revolting against the Muslim ruler while alleging it to be from enjoining good and forbidding evil.

2: Tawheed

The intent is to negate Allah’s names and attributes because affirmation of them is to associate a partner with Him, in their view.

3: Justice

It means to negate Allah’s preordainment, as they allege that He decreed that man commits sins, so if he punishes them (for their sins) in effect He oppresses them.

4: The station between two stations

It is to say that the committer of major sins is neither a disbeliever nor Muslim. On the contrary he is on a station between this two.

5: Execution of the threat

It is declaring the committer of major sins, that are less than polytheism, to be a disbeliever. (3)

Compiled by Najeeb ibn Yusuf Al Anjelesi

1- Muslim 1855
2- Explanation of Riyadh-us-Saliheen.
3- Explanation of Sharh-us-Sunnah.

بسم الله الرحمن الرحيم

Narrated upon the authority of Ibn Abbas:

The Prophet -sallahu alayhi wa sallam- said, “Whoever dislikes something from his leader, then let him be patient. Indeed whoever goes against the ruler by a hand span will die a death of ignorance.” (1)

Al-Haafidh Ibn Hajr Al-Asqalaani said, “This narration, therein is a proof for abandoning rebelling against the Islamic Ruler even if he is oppressive. The scholars of Islamic Jurisprudence have a consensus as it relates to the obligation of obeying the dominant ruler and fighting along with him. Likewise that obedience to him is better than revolting against him, due to that which it consist of from prevention of bloodshed and pacification of the masses. This statement is their proof and others that support it, and there is no exception with regards to that unless the ruler slips into undisputed disbelief. At that point it is not permissible to obey him with regards to that, on the contrary, it becomes obligatory, for whomever is able, to struggle against him like what is found in the following narration.” (2)

Sheikh Muhammad Ibn Salih Al Uthaymin said, “The Prophet -sallahu alayhi wa sallam- said, ‘Whoever sees something from his leader that he dislikes let him be patient’ be patient and endure. Neither oppose nor speak against him.” (3)

Imam Ahmad said, “It is not permissible to fight the ruler nor for anyone among the people to rebel against him. Thus whoever does so is an innovator, upon other than the prophetic teachings and path.” (4)

Imam Al Barbahaari said, “Whoever revolts against a leader from the Muslim leaders is a Khariji. Undoubtedly he breaks away from the Muslim community, opposes the narrations, and dies in a state of ignorance.” (5)

Compiled by Najeeb ibn Yusuf Al Anjelesi

1- Collected by Imaam Al Bukhari 7053 and 7054, Also by Muslim 1849.
2- Fath-ul-Bari.
3- Explanation to Riyaadh-us-Saliheen.
4- Usool-us-Sunnah.
5- Sharh-us-Sunnah.

بسم الله الرحمن الرحيم

Narrated upon the authority of Abu Huraira:

The Prophet -sallahu alayhi wa sallam- said, “Whoever obeys me has obeyed Allah, and whoever disobeys me has disobeyed Allah. Whoever obeys the leader has obeyed me, and whoever disobeys the leader, disobeys me. The leader is a shield who is fought behind and safety is by way of him. Therefore, if he orders people to fear Allah (by being dutiful to Him) and rules justly, then he is rewarded. However if he says contrary to that, he will be responsible for it.” (1)

Concerning the Messenger’s -sallahu alayhi wa sallam- statement, “Whoever obeys the leader has obeyed me” Imam An-Nawawi said, “He -sallahu alayhi wa sallam- said similar as it relates to disobedience, since Allah ordered obedience to the Messenger -sallahu alayhi wa sallam-, and he (in turn) ordered obedience to the (Muslim) leader, thus they are inseparable.” (2)

Sheikh Muhammad ibn Salih Al Uthaymin said, “In this particular narration the Messenger -sallahu alayhi wa sallam- makes apparent that obedience to him is obedience to Allah. Allah says:

 من يُطِعِ الرسولَ فقد أطاع الله
‘Whoever obeys the Messenger, then undoubtedly he has obeyed Allah’ [An-Nisa: 80]

The Prophet -sallahu alayhi wa sallam- only issued orders in accordance with revelation, and the legislation in which Allah has ordained for him and his nation. Thus, when he issues a directive, in reality it is Allah’s -glorified and exalted is He- legislation. Hence whoever obeys him, undoubtedly obeys Allah and whoever disobeys him, undoubtedly disobeys Allah.

If a person obeys the Muslim leader, he certainly obeys the Messenger -sallahu alayhi wa sallam- because he ordered, on many occasions, obedience to the Muslim ruler. He -sallahu alayhi wa sallam- said, ‘Hear and obey even if your back is smited and your wealth is seized’ he also said, ‘Hear and obey even if an Ethiopian slave is placed in authority over you’ in addition he said, ‘Binding upon the Muslim is hearing and obeying during adversity and prosperity, when pleased (and willing) and displeased (and unwilling).’ The narrations, as it pertains to this subject, are many. He -sallahu alayhi wa sallam- commanded obedience to the Muslim ruler. So if you obey him you have consequently obeyed the Messenger, and if you obey the Messenger -sallahu alayhi wa sallam- accordingly, you obey Allah.

Therefore this narration, that which precedes it, and that which the author (Imam An-Nawawi) has not mentioned, all indicate the obligation of obedience to the Muslim ruler except as it relates to disobeying Allah. That is due to good, safety, stability, absence of chaos, and the quelling of desires (becoming rampant and widespread throughout society) being found in (and resulting from) obedience to him.

On the other hand, chaos, the opinionated being deluded by his opinion, instability, corruption, and an increase in disturbances all result, if the Muslim ruler is disobeyed in a matter that necessitates obedience. For this reason, it is binding upon us to hear and obey our Muslim leaders, except if we are ordered to commit sin. If this is the case, then our and their Lord is Allah, to Him belongs the judgement. So we do not obey them, on the contrary, we say ‘Incumbent upon you is to obey Allah, so how would you command us to disobey Him?’ Thus we neither hear nor obey them in that regard.

In addition, as we have stated previously, the ruler’s edicts are divided into 3 categories.

1. That which Allah commands -e.g., when he commands us to establish congregational prayers in the masjid, or enactment of righteous deeds and abandonment of evil, etc. This is obligatory from two perspectives. The first is that it is compulsory fundamentally (as Allah orders it), the second is due to the Muslim ruler commanding it (‘s implementation).
2. They instruct us to disobey Allah. This is not permissible for us to obey, no matter what. For instance, they issue the order to not pray in congregation, to cut the beard, to lower the garments below the ankles (for the men), or to oppress Muslims by seizing their wealth and assaulting them, etc. These commands are not obeyed and it is not permissible to do such, however binding upon us is to advise the ruler. So we say, ‘Fear Allah! This edict is not permissible, it is not allowed for you to order Allah’s servants with disobedience to Him.’
3. They instruct us to enact an order that is neither from Allah nor His Messenger -sallahu alayhi wa sallam. Likewise it is not something prohibited. In this case it is binding upon us to obey in this regard. Like laws they enact that do not conflict with Allah’s legislation. (3) Thus it is obligatory for us to obey and follow as it pertains to these enactments.” (4)

Compiled by Najeeb Ibn Yusuf Al Anjelesi

1. Al-Bukhari 2657 and Muslim 1835.
2. Sharh Sahih Muslim
3. e.g. a speed limit, environmental protection laws, etc.
4. Sharh Riyadh-us-Saaliheen

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.