Muslim Rulers   Leave a comment


Allah swt said: 



O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result (4:59).



Hadith – Al-Bukhari and Muslim, and other narration by at-Tirmidhee (no. 2867) and Ahmad (4/130).

 Allaah’s Messenger (SAAWS) said, “He who sees from his ruler something he dislikes, let him be patient with him, for he who splits away from the Jamaa’ah by a handspan and then dies, dies a death of Jaahiliyyah” and in a narration, “then he has thrown off the yoke of Islaam from his neck.”

Hadith – Reported by Ahmad (3/403) and Ibn Abee ‘Aasim (2/521) with a saheeh isnaad. It is authentically reported from the Messenger in the hadeeth of ‘Iyaad ibn Ghunum who said, “The Messenger of Allaah (saaws) said, ‘Whoever desires to advise the one with authority then he should not do so openly, rather he should take him by the hand and take him into seclusion (and then advise him). And if he accepts (the advice) from him then (he has achieved his objective) and if not, then he has fulfilled that which was a duty upon him

Sahih Muslim – Volume 9, Book 89, Number 264, Narrated Ma’qilI heard the Prophet (saaws) saying, “Any man whom Allah has given the authority of ruling some people and he does not look after them in an honest manner, will never feel even the smell of Paradise.




“Ponder upon the Hikmah (Wisdom) of Allah (awj) where He has made people’s kings, leaders, and those of authority over them, of the same kind as their own deeds. It is as if the people’s deeds appeared in the forms of their kings and leaders.If the people are upright, then their kings and rulers will be upright, and if they turn away (from uprightness), then their leaders will turn against them. And if they oppress and tyrannize, then their kings and rulers will tyrannize and oppress. And if deception and treachery becomes manifest amongst them, then the same will appear in their rulers.If the people refrain from fulfilling the rights of Allah upon them and become niggardly (regarding their execution), then their kings and rulers will refuse to give them their rights and will become niggardly (withhold their rights from them). And if they take away from those whom they oppress that which they deserve not to take, then the kings will take away from the people that which they deserve not to take and will levy taxes and impose tasks upon them. And whatever the people unjustly take from the oppressed, their kings take the same by force from them. So those in charge of the people appear in the forms of their (the ruled) deeds. And it befits not the Divine Wisdom that the evil and wicked be ruled except by those of the same kind. And since the early [Muslims] were the best and most righteous of generations, their rulers were of the same standing. But when the people turned weak, their rulers turned to be of their own rank.

So it befits not the Hikmah (Wisdom) of Allah in these times that rulers the like of Mu’aawiyah and Umar bin Abdulaziz, be in charge over us, and even less the like of Abu Bakr and Umar. Rather, our rulers are in accordance with our own rank and standing, and the ones who ruled those before us were (also) in accordance with these people own rank and standing. And both matters (the status of the former rulers and those of this time) are as necessitated and entailed by [Allah’s]


 Shaykh Abdul-Azeez ibn Baaz, hafidahullah was asked, “Is it from the manhaj (methodology) of the Salaf to criticise the Rulers from the minbar (the pulpit)? And what is the manhaj of the Salaf with respect to advising the Rulers?” He responded:


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.”


 Is it permissible to openly criticise the Muslim ruler in front of a gathering and the people?

 Shaykh Salih al-Fawzaan replied:


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 (sallallaahualaihi wasallam)

Al-Ijaabaat al-Muhimmah fee Mashaakil il-Mudlahimmah” by Muhammad bin Fahad al-Husayn 

Translated by Abul-Irbaad Abid Zargar

The Messenger of Allaah (Sallallaahu ‘alaihi wa sallam) said: ((The best of your leaders are those whom you love and they love you, and you send prayers upon them and they send prayers upon you. And the worst of your leaders are those whom you hate and they hate you, and you curse them and they curse you.)) It was said: ‘O Messenger of Allaah! Should we not then remove them with the sword?’ So he said: ((No; for as long as they establish the prayer amongst you, and if you see something from your leader that you dislike – then dislike his action; and do not take away the hand from obedience.)) Reported by Muslim as Hadeeth no.4781.


 One of the students of knowledge from Algeria asked the noble Shaikh, Muhammad bin Saalih al-Uthaimeen about some groups of people who make takfir of the rulers without any guidelines and conditions.
 The Shaikh replied:


“Those who make takfir, they are the inheritors of the Khawaarij, those who rebelled against Ali bin Abi Taalib (radiallahu anhu). The kaafir is the one whom Allaah and His Messenger have declared a kaafir, and takfir itself has conditions, amongst them, ilm (knowledge) and amongst them iraadah (will, intent). So we ought to know that this ruler opposed the truth, and he knew the truth, and he intended deliberate opposition, and that he did not have any faulty interpretation (in the matter), such as when a person prostrates to an idol, and he knows that prostrating to an idol is Shirk and he does not have any faulty understanding either.

 What is important is that this affair has conditions, and it is not permissible to rush into takfir, just as it is not permissible to rush into the saying, “This is halaal (lawful) and this is haraam (unlawful).”
 Also the shaykh was asked:


 They, O Shaikh, do not make takfir of one who commits major sin, except the Rulers, they come with the verse, “Whoever does not judge by what Allaah has revealed, they are the Disbelievers”, and they make takfir of the Rulers only?!!

 Shaikh Ibn Uthaimeen:


“There is an athar (narration) from Ibn Abbaas concerning this verse, which explains that the intent is the kufr which does not expel from the religion, as occurs in the saying of the Messenger (sallallaahu alaihi wasallam), “Reviling Muslim is sin (fusooq) and fighting him is kufr (disbelief). And in the view of the some of Mufassiroon, it was actually revealed for the People of the Book, this is because the actual context of the passage is what occurs before, “Verily, We did send down the Taurât (Torah) [to Mûsa (Moses)], therein was guidance and light, by which the Prophets, who submitted themselves to Allâh’s Will, judged the Jews. And the rabbis and the priests [too judged the Jews by the Taurât (Torah) after those Prophets] for to them was entrusted the protection of Allâh’s Book, and they were witnesses thereto. Therefore fear not men but fear Me (O Jews) and sell not My Verses for a miserable price. And whosoever does not judge by what Allâh has revealed, such are the Kâfirûn (i.e. disbelievers – of a lesser degree as they do not act on Allâh’s Laws).” (5:44)”.

Source: Cassette Recording (provided online by Ismael al-Omari)

The View of Fighting Rulers In Order to Usurp Authority is Corrupt and Leads to Much Greater Evil

Shaykh ul-Islaam Ibn Taymiyyah wrote in his Minhaaj us-Sunnah (4/527-):


For verily Allaah the Exalted sent His Messenger (sallallaahu alaihi wasallam) for the attainment of the benefits and perfection of them, and for the negation of the harmful things and their reduction. And when one of the khaleefahs took authority, such as Zaid and ‘Abdul-Malik and al-Mansoor and others, then either it was said: It is obligatory to prevent him from this authority and to fight him until someone else is given authority – as is held by those who consider it rightful to use the sword.And this view is corrupt, for the corruption in this is greater than the benefit. And there is hardly anyone who revolted against a leader with authority except that what arose from his action of evil, was actually greater than whatever good came from it, such as those who rebelled against Yazeed in Madeenah, or like Ibn al-Ash’at who revolted against ‘Abdul-Malik in ‘Iraaq, or like Ibn al-Mihlab also, who revolted against his son in Khurasaan, and like those who revolted against al-Mansoor in Madeenah and Basrah, and the likes of them.

And their destination is that they are (either) victorious or they are defeated, then their rule (dominion) ceases, and so they do not have any end-result. For Abdullaah bin Alee and Abu Muslim, they are the ones who killed a great number of people, and both of them were killed by Abu Ja’far al-Mansoor. And as for the people of [the occurrence of] al-Harrah (in Madinah) and Ibn al-Ash’at and Ibn al-Mihlab, and others, then they were defeated, and their associates were also defeated. So they never established the deen and nor did they allow the dunyaa (worldly life) to remain (as it was) (1).



(1) This is the legacy of all of those who attempt to contend with the authorities in order to take power from them. They neither establish the deen by their actions, and nor do they allow the worldly affairs to remain. And the examples of this in the past and also in contemporary times are too numerous to mention.





Posted November 5, 2010 by thesunnahway

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