Vote for me!!
In The Name of Allah, The Most Merciful, The Bestower of Mercy.
O Abdullah or Muhammad! Show mercy to yourself before saying, “Vote for me”.
Abu Dharr [may Allah be pleased with him] said, “I said to the Prophet [peace and blessings of Allah be upon him], ‘Will you not appoint me to a public office?’ He stroked my shoulder with his hand and said, ‘Abu Dhar! You are weak and authority is a trust, and on the Day of judgment it is a cause of humiliation, and repentance except for one who fulfills its obligations and (properly) discharges the duties attendant thereon'”. [Sahih Muslim 1825]
Imam An-Nawawi, may Allah have mercy upon him, said, “This hadith is a great principle with regards to avoiding leadership, especially for the one who lacks the strength to fulfill the tasks of that leadership. Disgrace and regret (afflicts) the one who is not worthy of leadership or he is worthy but not just, thus, Allah [The Exalted] disgraces and exposes him on the day of resurrection, and he regrets his shortcomings. As for the one who is worthy of leadership and he is just, he has great virtue such as what is mentioned in the hadith regarding the seven who will be shaded on the day of judgment”. [1]
Abdur-Rahman Bin Samurah [may Allah be pleased with him] narrated that the Prophet [peace and blessings of Allah be upon him] said, “O Abdur-Rahman! Do not seek to be a ruler, for if you are given authority on your demand, you will be held responsible for it, but if you are given it without asking, you will be helped (by Allah). If you ever take an oath to do something and later on find that something else is better, then you should expiate your oath and do what is better”. [Al-Bukhari 7146]
The person who pursues authority and attains it will not find assistance. It is well known that holding authority comes with difficulties, so if one does not receive help from Allah, they will become ensnared by it and consequently lose both their worldly life and the afterlife. Hence, a sensible person refrains from seeking authority. However, if they are deserving and it is bestowed upon them without their request, then the truthful and trustworthy [Messenger] has assured them that Allah will assist them. [2]
Abu Hurairah [may Allah be pleased with him] reported that the Prophet [peace and blessings of Allah be upon him] said, “You people will crave leadership and it will be a thing of regret on the Day of Resurrection. What a nice wet nurse it is, yet how evil is the weaning!” [Al-Bukhari 7148]
“Leadership” includes the Greater leadership, which is the Khilafah, and the smaller one which is the governorship over some countries. This is information given (by the Prophet about something) before its occurrence, and it has occurred as he stated.
“It will be a thing of regret on the Day of Resurrection” for those who did not act by what is obligated regarding it.
“What a nice wet nurse, yet how evil is the weaning”. Ad-Dawudi said, “A nice wet nurse in this worldly life, yet evil in the hereafter as one will be held responsible. It mirrors premature weaning, resulting in ruin (harm)”. Others said, “A nice wet nurse due to the attainment of status, wealth, influence, and the fulfilment of physical and illusory pleasures (that may lead one to be fully distracted by the material world), yet how evil is the weaning when separated from it by death or other means, and the consequences that follow in the hereafter.” [3]
Abu Musa [may Allah be pleased with him] reported: Two men from my tribe and I came to the Prophet [peace and blessings of Allah be upon him]; one of the two men said to the Prophet, “O Allah’s Messenger! Appoint me as a governor,” and so did the second. The Prophet said, “We do not assign the authority of ruling to those who ask for it, nor to those who are eager to have it.” [Al-Bukhaari 7149]
Abdur Rahman Bin Shumasa [may Allah have mercy upon him] said: I came to A’isha [may Allaah be pleased with her] to inquire something from her. She said, “From which people are you?” I said, “I am from the people of Egypt”. She said, “What was the behaviour of your governor towards you in this war of yours?” I said, “We did not experience anything bad from him. If the camel of a man from us died, he would bestow on him a camel. If any one of us lost his slave, he would give him a slave. If anybody was in need of the basic necessities of life, he would provide them with provisions”. She said, “Behold! the treatment that was meted out to my brother, Muhammad Bin Abu Bakr, does not prevent me from telling you what I heard from Allah’s Messenger [peace and blessings of allaah be upon him]. He said in this house of mine, ‘O Allah! Whoever (happens to) acquire some kind of control over the affairs of my people and is hard upon them, be hard upon him, and who (happens to) acquire some kind of control over the affairs of my people and is kind to them, be kind to him'”. [Sahih Muslim 1828]
Regarding the statement of the Prophet: “O Allah! Whoever (happens to) acquire some kind of control over the affairs of my people and is hard upon them, be hard upon him, and who (happens to) acquire some kind of control over the affairs of my people and is kind to them, be kind to him”, Imam An-Nawawi [may Allaah have mercy upon him] said, “This is one of the strongest rebukes against causing hardship for the people and the greatest urge to be kind to them”. [4]
Abu Hurairah [may Allah be pleased with him] reported: One day Allah’s Messenger [peace and blessings of Allah be upon him] stood among us (to deliver a sermon). He talked about the misappropriation of booty, and declared it to be a serious matter and a grave sin. Then he said, “I shouldn’t find that any of you should come on the Day of Judgment with a growling camel mounted on his neck, and should appeal to me for help saying, ‘Messenger of Allah, help me’ and I should say, ‘I cannot avail you against Allah at all; I already communicated to you’. I shouldn’t find that any of you should come on the Day of Judgment with a bleating ewe mounted on his neck, and he should say to me, ‘Messenger of Allah, help me’ and I should say, ‘I cannot avail you against Allah at all; I conveyed to you’. I shouldn’t find that one of you should come on the Day of Judgment with a person crying loudly mounted on his neck, and he should say to me, ‘Messenger of Allah, help me’, and I should say, ‘I cannot avail you against Allah at all; I conveyed to you’. I shouldn’t find that any one of you should come on the Day of Judgment with fluttering clothes wrapped round his neck and he should say to me, ‘Messenger of Allah, help me’, and I should say, ‘I cannot avail you against Allah at all; I conveyed to you’. I shouldn’t find that any of you should come on the Day of Judgment with a heap of gold and silver placed on his neck and he should say to me, ‘Messenger of Allah, help me’, and I should say, ‘I cannot avail you against Allaah at all; I already conveyed to you (the warning from the Almighty)'”. [Sahih Muslim 1831]
Regarding the statement of the Prophet, “I cannot avail you against Allah at all”, Imam An-Nawawi [may Allah have mercy upon him] stated that Al-Qadhi [may Allah have mercy upon him] said that this means “(Cannot avail you against Allah) with regards to forgiveness and intercession, except by the will of Allah [The Exalted]”. This statement of the Prophet [peace and blessings of Allah be upon him] is (a manifestation of) anger towards this person – at first – due to his wrong deed, then thereafter the Prophet will intercede for all the Muwahhideen [i.e. those who died upon the creed of pure Islamic monotheism]. [5]
Adee Bin Amirah Al-Kindi [may Allah be pleased with him] said, “I heard Allah’s Messenger [peace and blessings of Allah be upon him] say, “Whosoever from you is appointed by us to a position of authority and he conceals from us a needle or something smaller than that, it would be misappropriation (of public funds) and will (have to) produce it on the Day of Judgment”. The narrator says: “A dark-complexioned man from the Ansar stood up – I can visualise him still – and said, ‘O Allah’s Messenger! Take back from me your assignment’. He said, ‘What has happened to you?’ The man said, ‘I have heard you say so and so’. He said, ‘I say that (even) now: Whosoever from you is appointed by us to a position of authority, he should bring everything, big or small, and whatever he is given therefrom he should take, and he should restrain himself from taking that which is forbidden'”. [Sahih Muslim 1833]
The Messenger [peace and blessings of Allah be upon him] said, “Any man whom Allah has given authority to look after the affairs of a people and he dies whilst not looking after them [in the manner obligated by Allah and His Messenger], he will not smell the scent of paradise”. [Sahih Al-Bukhari. 7150]
Imam Muhammad Ibn Salih Al-Uthaymeen [may Allah have mercy upon him] said:
This does not (only) refer to the Muslim ruler, his assistant or a minister, or the elders of a people; rather it applies even to a man in his house. If he dies and did not look after his family (in the manner obligated by Allah and His Messenger), Allah will prevent him from smelling the scent of paradise. And those who give their families games that corrupt manners and destroy belief, there is no doubt that they have not looked after their families (in the manner obligated by Allah and His Messenger in this affair). If they die whilst being upon this state, it is feared that Allah will prevent them from smelling the scent of paradise”. [6]
Imam Abdul Azeez Bin Baaz [may Allah have mercy upon him] said, “The sinners [i.e. those who die whilst committing sins lesser than shirk] are under the will of Allah. If Allah wishes, He will either punish them or forgive them straight away, or He enters them into hell for some time and paradise thereafter, just as Allah said:
[إِنَّ ٱللَّهَ لَا يَغۡفِرُ أَن يُشۡرَكَ بِهِۦ وَيَغۡفِرُ مَا دُونَ ذَٲلِكَ لِمَن يَشَآءُ-Verily, Allah forgives not that partners should be set up with him in worship, but He forgives except that (anything else) to whom He pleases. [Surah An-Nisaa’ Aayah 48] https://www.binbaz.org.sa/noor/2527
Obedience to The Rulers In Good and Not to Rebel Even When They Are Oppressive
Allah’s Messenger [peace and blessings of Allah be upon him] said, “Indeed, you will see Atharatan after me and affairs you’ll disapprove; they [i.e. the people] said, ‘What do you command us O Allah’s Messenger?’ He said, ‘Fulfil their rights [i.e. the rulers] and ask Allah for your rights'”.
Al-Allamah Zaid Bin Hadi Al-Madkhali [may Allah have mercy upon him] said:
This authentic hadith is related to the affair of the rulers- during the end of time – when they will give precedence to themselves through enjoyment of the worldly things and those under their authority will face harm, something of oppression and tyranny; so the Prophet [peace and blessings of Allah be upon him] guided and directed the people to fulfil the rights of the rulers; obey and listen to them in that which is good- whether it is during a time in which one is enthusiastic [to listen and obey them in what is good] or feeling lackadaisical- perform Jihad behind their banner against the enemies of the religion, establish the prayer and behave in a manner obligated by the Islamic legislation. They should not rebel against the ruler just because he is a sinner or an oppressor, nor refrain from giving him the rights obligated on them to give him; rather they should fulfil his rights just as the Prophet [peace and blessings of Allaah be upon him] commanded them, saying, “Fulfil their rights”.
Therefore, the ruler has rights that should be fulfilled by his subjects and the subjects also have rights to be fulfilled by the ruler. It is obligated on the ruler to fulfil their rights and it is obligated on them to fulfil his rights. However, if he [i.e. the ruler] falls short in something related to their rights, it is not permissible for them to [deliberately] fall short in fulfilling his rights. And due to the great importance of rulership and the rulers, indeed the Prophet commanded them to fulfil the obligation of As-Sam’i wat-Taa’ah [i.e. to listen and obey the ruler in good], refrain from disobedience[when commanded to do something good], supplicate to Allah to make their affairs easy and change their state of affairs to that which is good, aid them to fulfil their needs and those affairs they cannot do without.
This hadith contains a miracle of the Prophet [peace and blessings of Allah be upon him] and that is the fact that he clearly stated that during the end of time, the rulers will give precedence to themselves with something of wealth and worldly enjoyment, and others will be deprived of it. Also, there will be affairs which the people of sound judgement will reject. [So], when this era comes, it is obligated on them – those under the rulership of a Muslim ruler – to listen and obey in that which is good, fulfil the rights that have been obligated on them to fulfil and seek their rights from Allah – meaning: they supplicate to Allah to aid them in fulfilling their needs and facilitate them with ease in their affairs. And Allaah knows best. [7]
Strength and Security is Achieved Behind The Ruler
Abu Hurairah [may Allah be pleased with him] said, “The Prophet peace and blessings of Allah be upon him] said, ‘Verily, the leader is a shield behind whom they fight and he protects them. If he commands (people to) fear Allah [The Exalted] and justice, then he will have a reward. If he commands something else, then it will be against him’”. [Ṣaḥih Muslim 1841]
Regarding the Prophet’s [peace and blessings of Allah be upon him] statement, “The leader is a shield”, Imam An-Nawawi [may Allah have mercy upon him] said, “He is like a shelter because he prevents the enemy from harming the Muslims, prevent the people from (harming) one another, protects the Muslim nation and the people fear his authority. And the meaning of the Prophet’s [peace and blessings of Allah be upon him] statement, “Behind whom they fight”, meaning, alongside him they fight against the disbelievers (i.e. those at war with his country), the rebels, the khaarijites and all the perpetrators of corruption and oppression”. [8]
Al-Allamah Salih Al-Fawzan [may Allah preserve him] stated:
Towards the end of the Messenger’s life, he admonished the people as occurs in the hadeeth of Irbad Ibn Sariyah [may Allah be pleased with him] who said, ‘The Prophet [peace and blessings of Allah be upon him] led us in prayer one day, then turned his face towards us and delivered a powerful admonition that made our hearts fearful and our eyes tearful. So, a man said, ‘O Messenger of Allaah! It is as if it were a farewell admonition, so what do you enjoin upon us?’ He said, ‘I advise you to fear Allaah and to listen and obey even if a slave is a leader over you. Verily, the one who lives among you after me will see a lot of differences, so adhere to my Sunnah and the Sunnah of the rightly guided khulafaa- adhere to it and bite onto that with your molar teeth (i.e. adhere to it firmly), and avoid the newly invented matters in the religion, because indeed every newly invented matter in the religion is an innovation in religion and every innovation in religion is misguidance'”.
In this command, the Prophet [peace and blessings of Allah be upon him] commanded us to fear Allah. [At-Taqwah (Fear of Allah)] is a comprehensive word that covers all good qualities. And the meaning of Taqwah is a ‘means of protection between yourself and what you fear will harm you’. It is what shields you from danger, such as (something used) as a means of protection between your foot and the excessive heat on the ground, or (something) placed as a means of protection between you and an injurious thing, or a shield placed as means of protection between you and a weapon, or )something) placed as a means of protection between you and the cold or the heat. This (i.e. above examples) are related to tangible things. As for Taqwah (in the divine revelation it means) to protect yourself from the Anger of Allah, His punishment and the fire of hell, by carrying out His commands and keeping away from His Prohibitions. You cannot be protected from the punishment of Allah, His Anger and the Fire of Hell by fortresses, armies and garments; rather you can only be protected through Fear of Allah [Glorified and Exalted be He] by carrying out Allah’s commands and keeping away from His Prohibitions.
Leadership cannot be accomplished except by way of Sam’i wat Taa’ah (i.e. to listen to the Ruler and being obedient to him) even if he is an Abyssinian slave and does not command a person to disobey Allah. Therefore, the Leader of the Muslims is to be obeyed because there is an overriding benefit for the Muslims in doing so, in order to bring about unity. However, the exception is what the Messenger stated that ‘There is no obedience to the creation in disobedience to the Creator’. Therefore, the ruler is not obeyed in disobedience to Allah, but he is obeyed in that which is in opposition to sin. However, this does not mean that we come out and rebel if he commands disobedience; rather we do not obey him in sin, but we obey him in those affairs that do not involve sin'”. [9]
The Shaikh also stated:
Allah (The Most High) says:
وَإِذۡ قَالَ إِبۡرَٲهِـۧمُ رَبِّ ٱجۡعَلۡ هَـٰذَا بَلَدًا ءَامِنً۬ا وَٱرۡزُقۡ أَهۡلَهُ ۥ مِنَ ٱلثَّمَرَٲتِ مَنۡ ءَامَنَ مِنۡہُم بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِۖ
And (remember) when Ibrahim (Abraham) said, “My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day.” [Surah Al-Baqarah. Ayah 126]
Indeed, he (Ibrahim- peace and blessings be upon him) gave priority to security over seeking sustenance because security is a necessity. Security is a necessity and the people cannot enjoy sustenance alongside fear; rather sustenance cannot be reached in the presence of fear. This is what the enemies desire- those who try to destabilise Muslim societies. They wish to disassociate the Muslims from their unity behind their Muslim rulers. This is what they desire – and they do not desire good advice (rectification etc) for the Muslims – in the name of fulfilling beneficial affairs, rectification, removal of oppression, and the like. All of this is lies and pretenses because if rulership slips away chaos will be at large, corruption will spread and the beneficial affairs which they say will be fulfilled will be non-existent. Corruption will be at large and there will not be rectification. Therefore, for this reason, there has to be rulership upon which the Muslims unite. Even if (such rulership) has shortcomings and negligence, the (people) should exercise patience because there is a prevention of that which is more severe and harmful in exercising patience. Shaikhul Islam Ibn Taymiyyah [may Allaah have mercy upon him] said, “It is not known of a group that rose against their Muslim Ruler, except that their state of affairs after his removal was eviler than their state of affairs whilst he was present”. This is something experienced at present! The rulers and heads of state who have been removed, what is the state of affairs of their countries after they were (removed)? There has not ceased to be fear, anxiety, chaos, bloodshed, etc. [10]
Supplicating For The Rulers
Imam Ahmad Ibn Hanbal [may Allah have mercy upon him] said: “I hold that the leader of the believers is to be obeyed (in good) in private and public, in my times of hardship and ease, in my times of enthusiasm and when I dislike doing something (i.e. something that’s not unlawful, but one does not like to do it, however he must do it in obedience to the ruler), and when others are given precedence over me. Indeed, I supplicate to Allah – night and day – for him to be successful and guided”. [11]
Abdus Samad Bin Yazid Al-Baghdadi [may Allah have mercy upon him] said: I heard Al-Fudayl Bin Iyaad [may Allah have mercy upon him] saying, “If I had a supplication that would be accepted, I would not make it except for the leader”. It was said to him, “O father of Ali! Why is that?” He said, “When I make it for myself, it would be only for me, but if I make it for the leader, the rectification (or righteousness) of the leader would consequently result in the rectification of the people and the country”. It was said to him, “O father of Ali! How is that? Explain this to us”. He said, “As for the wellbeing of the land, if the people are safe from the ruler’s tyranny, they will develop abandoned areas and settle in the land. And with regards to the rectification of the people, one observes the affair of a people among the ignoramuses and says, ‘They have been distracted by the pursuit of livelihood rather than seeking what will benefit them with regards to learning the Qur’an and other things’. So, he gathers them together in a house – fifty in number, less or more, and says to a man, ‘You have what will make your affair upright and teach these people their religion’. Then you’ll see what Allah [The Mighty and Majestic] brings forth from among them that would make the land righteous (and prosperous, thrive, flourish, etc) and that would return to them (i.e. they’ll receive its benefits). This would be the rectification of the people and the country”. Imam Ibn Al-Mubarak [may Allah have mercy upon him] kissed Imam Fudayl’s forehead and said, “O teacher of goodness! Who else (i.e. among us) would be able to (say or do) this better than you?!” [12]
Read: Tyranny of the ruler a reason for rebellion? https://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/
Believer’s Bahaviour Towards Muslim Rulers: https://salafidawahmanchester.com/2021/02/10/believers-bahaviour-towards-muslim-rulers-advise-given-in-private-supplicate-for-them-and-refrain-from-rebellion-so-beware-of-spiteful-foreign-instigators-and-some-dangerous-social-media-networ/
[1] Sharh Sahigh Muslim. 12/177. Publisher: Dar Al-Kutub al-Ilmiyyah. 1st Edition 1421 AH (2000)]
[2] An Excerpt from Fat’hul Baari Sharh Sahih Al-Bukhari 13/153-155. Publisher: Daarus Salam. 1st Edition 1421H (Year 2000)]
[3] An Excerpt from Fat’hul Baari Sharh Sahih Al-Bukhari 13/155-156. Publisher: Daarus Salam. 1st Edition 1421H (Year 2000)]
[4] Sharh Sahih Muslim 12/179-180. Publisher: Dar Al-Kutub al-Ilmiyyah. 1st Edition 1421 AH (2000)]
[5] Sharh Sahih Muslim. 12/182. Publisher: Dar Al-Kutub al-Ilmiyyah. 1st Edition 1421 AH (2000)]
[6] at-Taleeq Alaa As-Siyaasah Ash-Shar’iyyah. page 35.
[7] at-Taleeqaat Al-Maleehah Alaa Silsilah Al-Ahaadeeth As-Saheehah. 1/142]
[8] Sharh Sahih Muslim 12/193. Publisher: Dar Al-Kutub al-Ilmiyyah. 1st Edition 1421 AH (2000)]
[9] https://salafidawahmanchester.com/wp-content/uploads/2021/05/The_means_to_attaining_safety-Salvation_for_the_Ummah.pdf
[10] https://safeshare.tv/x/GTWtXddir https://video.link/w/tr4U
[11] Al-Bidaayah Wan-Nihaayah 14/413
[12] Hilyah Al-Awliya 8/91