Abu Taymiyyah – Do we blast the ruler openly or advise privately
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Dear respective brothers and sisters, this issue that
has occurred,
that I would like to insha Allah shed
more light on it which is in regards
to
do
we blaze
and advise
or refute
the oppressive ruler openly
or is it from the way of Ahlus
Sunnah
to advise them privately?
What does al Islam,
what does the hadith of the prophet sallallahu
alaihi wasallam say regards to this topic and
what does Allah subhanahu wa ta'ala say in
his book? This is what we want to
speak about today. Why? Because this has become
a very big issue amongst the people.
It has become a very big issue amongst
the people. You find,
may Allah
guide us all maybe some of our youth
when they see oppressive rulers or when they
see some of these Umara in the lands
of the Muslim in doing bad things, they
come out openly. They do mutha hara. They
do protests, and they look on all kinds
of,
and they say all kinds of things. You
find them in maybe Britain,
coming on the Manavir
on the pulpit on a Friday Jumm and
making dua against them, cursing them openly in
front of the people,
and refuting them and things like that. So
I just want to clarify
what Al Islam and what the Prophet Sallallahu
Alaihi Wasallam said in regards to this issue
and how the Salaf they dealt with situations
like this,
and what the consequences
of going against the Wala tul Umar,
these Islamic or these Muslim rulers in the
Muslim lands,
and what the consequences are, what it can
lead to.
Firstly, it is not from the way of
Ahlul Sunnatiwal Jamaa
that a person openly comes out
and starts
refuting
or blazing these rulers wherever you are
or even advising them openly
on a day on the yawmuljumah.
Simply because of some of the hadith of
the Prophet sallallahu
alaihi wa sallam.
The first hadith
that was narrated by Imam Ahmad,
when the prophet sallallahu alaihi wa sallam he
said
Whoever wants to advise the
ruler
with any
Then let him not do this openly and
let him
take him by the hunt.
And let this person seclude himself with this
ruler
and if he accepts
then that's that, and if he doesn't
this person has fulfilled his obligation.
And this hadith was graded as saih by
imamal albani rahmatullah
in his kitab since salati
as saihah.
Here you find clear indication that the prophet
sallallahu alaihi wasallam advised the Muslimen
and advised
his companions
that if this situation ever occurs,
you wanting to advise a ruler.
Here the Prophet sallallahu alaihi wa sallam kept
it general. He said of Sultan,
whoever wants to advise him in any affair
then let this person grab him by the
hand and advise him privately.
It is not from the way of Ahlus
Sunnah like you might see
a lot especially
in these places that we're in on a
Friday Jumah you come out blazing and you
come out exposing
these rulers.
Why?
Because this could lead to the people having
adawah,
enmity and hatred for these rulers and then
going out against them and then a bigger
fitna occurs in this whole issue.
Some people they might use as an excuse
and also as proof
What the prophet mentioned
in another hadith
of the ul Jihad.
The best type of jihad
Kalimatul Haqq in the Sultan in Jair.
Speaking
the truth
or saying words
of Haqq
against an oppressive ruler
or endo sultanan jayr.
You find a lot of these people they've
taken this hadith out of context.
Here the Prophet Sallallahu Alaihi Wasallam he says,
which is in conjunction to the first hadith
that we mentioned.
Rather is a proof against them, not for
them. Why? Because the prophet sallallahu alaihi wasallam
used the word in the Sultan in Jair
at the oppressive ruler.
So some of the ulamaab
al Islam what did they say? They said
that person should do this
when he is with the Sultan.
The prophet never
said,
the oppressive ruler and those that know the
Arabic language
it wouldn't be a big problem or it's
not rocket science for them to understand what
this word enda means.
So the intended purpose here is that you
speak the truth, you advise him
and you're enjoying the good and forbid the
feeble
the evil while you are with this oppressive
ruler.
So what do the Salif,
what do the pious predecessors say about this
whole issue
And how does a person go about this
whole issue
when there's an oppressive ruler in place or
amongst the Muslim?
You find Fazil
ibn Ayaab
who was from the kibar at Tabi'in.
The major of the Tabi'in, and the Tabi'in
are those who met the Sahaba, and they
believed in Islam.
And they saw them,
and they befriended the Sahaba.
He
said,
If I had
one dua
that I knew that Allah would
accept,
I would have made du'a
for the Amir.
Most of us we would make du'a to
get maybe a nice car to have a
few houses
and to get maybe the enjoyment of this
dunya.
Here the Salaf, they would make dua for
the emir.
And likewise, Imam Ahmed said the same thing.
Then he said
because if the Amir becomes good,
the people around him they become good
and the lands become good as well.
Here the salaf they would make dua for
the amir not dua against them.
You find that it's very common
that on Yom Aljumah some people that have
hatred and enmity
to these Umara,
they start making du'a against them and this
is not from the way of the Salaf
and the way of Ahlus Sunnah. The Salaf,
they would make du'a for them hoping that
Allah Subhanahu Wa Ta'ala would guide them.
Because imagine
now, you make sincere dua to Allah Subhanahu
Wa Ta'ala,
you stand up on the last part of
the night, the last 3rd of the night
when our the Prophet Sallallahu Alaihi Wasallam, he
said
Whoever invokes me, I will give him and
whoever asks me, I will give him.
Here the prophet sallallahu alaihi wasallam is saying
in the hadith of
but it's the prophet
saying that the prophet
Allah Subhanahu Wa Ta'ala comes down
to the last heaven.
He says,
Whoever asked me
shall let me give him.
You make sincere dua to Allah subhanahu wa
ta'ala and because of this Allah
accepts your dua. And because of this, the
Amir becomes good and everything else becomes good.
And those that make dua against him, what
do they expect? Do they expect the Amir
to become better?
Because this is not the case. The more
dua you make against an oppressed or oppressive
person,
it's only most like that Allah subhanahu wa
ta'ala is gonna
torment and punish this person.
Because if someone now is oppressing and the
oppressed one makes joy against this person, what
did the prophet sallallahu alaihi wa sallam say?
Feed the invocation of the oppressive root, oppressive
one. For indeed there's no barrier
and there's no hijab. There's no screen between
this person's du'an Allah Subhanahu Wa Ta'ala.
Meaning that Allah Subhanahu Wa Ta'ala will forgive
this person or basically accept his du'a straight
away.
So this is the danger of this issue.
Allah Subhanahu Wa Ta'ala said,
Allah Subhanahu Wa Ta'ala talks about those who
are hasting dua
and says that these people are Ajula,
they are very very
hasty, hasty what they do.
And Imam Al Barba Hari he said
If you find someone making dua against the
ruler, know that this person is a person
of desires.
And if you see someone making Dua,
Insha'Allah.
And if you see a person making Dua
for the Sultan,
for the Amir, the ruler, then know that
this person is a person of Sunnah.
A person or this ruler can be oppressive.
He can have Zalalat, he can be Adwaal
Mudil, oppressive jair.
And it is not
correct that a person defends him upon this
issue.
You don't fall into both extremes.
Nama, you don't
you don't go against them at the same
time. You don't
defend this person upon his dalalat.
Why? Because this goes against what Allah
said,
Do not dispute for those that oppress themselves.
You don't fall into both extreme, Ravi stay
balanced in the whole issue. He could be
oppressive. He could be doing all kinds of
things, and he could have all kinds of
misguidances
with him, but the same time you make
dua to Allah Subhanahu Wa Ta'ala that he
guides him. You don't go against him. You
speak the truth and you advise him when
you're with him,
and at the same time you do not
defend him on his ba'til.
Why? Because Allah
says,
You don't fall into both extremes.
So the other issue is how do we
deal with an oppressive ruler?
Do we make Molla harat?
Do we protest? Do we go against them?
Do we fight against them?
If you contemplate now the situation of the
lands of the Muslim and what's happened in
recent years,
that which they call the
the
spring revolution or something like that. That went
that took place in the Yemen, also in
Egypt, in Libya, and all these other places.
What were the consequences of these things that
the people they did when they went out?
Firstly, there's a principle in
Usul. That you don't
try to change an evil if this
or if you changing this evil is gonna
lead to a bigger evil.
And this principle has been extracted from the
statement of Allah Subhanahu Wa Ta'ala
And do not curse
those deities besides Allah Subhanahu Wa Ta'ala
because
these people that worship them are gonna be
cursing Allah Subhanahu Wa Ta'ala.
Even though it's permissible
to
clarify the battle of these deities and also
speak badly about them and clarify to the
Muslimen
and to curse and things like that,
Allah subhanahu wa ta'ala said not to do
this. Why? Because this is gonna lead to
them cursing Allah as they would tell you
which is a bigger evil.
And even though these rulers were oppressive,
like people claim, let's just say they are
the most oppressive rulers that you'll find in
this world at this very moment.
In these Arab countries, when the people went
out,
What did it lead to? It led to
bloodshed, it led to all kinds of problems,
it led to the whole,
place turning upside down, people fearing for their
safety and etc.
How did the prophet sallallahu alaihi wa sallam
advise the Muslim in regarding this?
One time Hudayfib Nal Yamani,
the prophet sallallahu alaihi wa sallam said to
him
may Allah subhanahu wa ta'ala protect you
from the leadership
of the Sufah, the fools.
So what did the Prophet sallallahu alaihi wa
sallam say regarding this whole issue?
Khadayfa ibn imani said to him
You Rasoolullah what do you order us to
do? What shall we do in this situation?
He said to him
They'll be after me rulers that don't take
my way
as a way, and they do not take
my guidance.
So the prophet Sallallahu Alaihi wa sallam he
said
Their hearts are like the hearts of the
shayateen.
In the body of an ins,
So the prophet sallallahu alaihi wa sallam said
in the end of the hadith,
If he beats your back and takes your
wealth, then listen and obey. The hadith
There is no doubt
with the with regards to the authenticity of
the hadith, it isn't Sahih Muslim. And we
all know that Sahih Muslim and Sahih al
Bukhari are the most authentic books after the
book of Allah subhanahu wa ta'ala.
Here the prophet sallallahu alaihi wa sallam informed
us that their hearts are gonna be the
the hearts of the shouting. He brought us
the worst example,
and at the same time he told us
to be patient and even they beat our
backs and take our off to be patient,
to listen
and obey. Why are we hasty to declaring
or to saying that these leaders are Kufar?
You find many that jump to the conclusion
these
1 plus 1 is 2. This person now
has,
ruled by Avadh and the book of Allah
Subhanahu wa'anhu. He's a kaifir
straight away even though sometimes the issue might
not be clear
and there's conditions
there's rules
and conditions the regulation regard
thing making someone a kafir declaring him to
be a kafir.
Why don't we wait until the issue is
clear cut?
Ubaid ibn Samat Radiallahu Anhu, the Hadith which
was in,
narrated by my Muhammad and Muslim,
he said to the prophet Sallallahu Alaihi, he
said
We sought our oath of allegiance to the
prophet sallallahu alaihi wa sallam in hard times
and likewise in easy times.
And also
when there's greed towards us
and not to topple the ruler
until we see clear cut kufr, infidelity.
Here the prophet
said clear cut kufar.
We have the ulama that can clarify to
us when this Amir or when this ruler
has become a kafir or when he has
disbelieved or when he has left the fold
of Islam.
Not everybody to go jumping up and down
on the bandwagon straightaway, jump into the conclusion
this person, the kaffir, this person, this this
person, that Allah subhanahu wa ta'ala said in
the Quran,
And when a public fear or a public
safety comes to these people,
they begin to announce it.
And
if only they went back to the Prophet
Sallallahu Alaihi Wasallam and those of the ulama,
those scholars.
The importance now we understand from this ayah
of going back to the scholars
especially in these big affairs,
these big affairs.
How many people have I met from Egypt
and also Libya
and also Yemen?
They say we prefer
that our country
was in the situation when the oppressive ruler
was there or in charge of it, Why?
Because there's no Amnaud,
there's no security,
people
are in destruction, they don't know what to
do. Someone could walk into the house tomorrow
and cause all kinds of problem, steal their
house, and they can't do nothing about why
because the whole situation has become a mess.
At that time, the ulama, like Sheikh Salih
al Fozan, Sheikh Al Hajuri in Yemen,
And likewise in Saudi, they were given fatawas
telling the people not to go out.
I remember Sheikh Al Hajuri at that time
in Yemen,
week after week, day after day he was
talking about the issue. Alhamdulillah,
a lot of people they left what they
were doing, they say around 70% but you're
still too late.
They had caused so much problems. There was
so much bloodshed. There was so much problems.
And that time,
the Takris, they were calling these mashaikh
Umara I Sultan,
Ulema I Sultan.
They are rulers
of the or they are scholars of the
rulers scholars of the rulers.
They'll be belittling them, taking the Miq out
of them. Why? Because they were telling the
people not to go against them.
They weren't defending the rulers rather they were
only telling the people to go back
to the book of Allah Subhanahu Wa Ta'ala
and his Sunnah. If you open up Sahih
Muslim he has a whole chapter the
chapter
of leadership and if you and you can
find so many hadith of how the Prophet
informs
us to be patient, not to go against
the oppressive ruler
and to carry on being patient.
And as the Hadith have proceeded, we ask
Allah to give us clarity
and to give us