The great scholar of this ummah (Muslim community) Syeikhul Islam Ibn Taimiyyah (deceased in 728H) stated: “Verily, al-Amr bi al-Ma’ruf wa al-Nahy ‘An al-Munkar (the directive to perform goodness and the prohibition against wickedness), although its objectives are to bring about wellbeing and prevent damage but in executing it, one must consider the corresponding impact that clashes with it. If it causes wellbeing to disappear or brings about bigger damage then it is no longer commanded (by the teachings of Islam). In fact, it can turn into being haram (illegitimate) if it causes more damage than good. Nevertheless, the measurement to weigh well-being and damage must be done using the scale of the syariat (Muslim Law).” (Ibn Taimiyyah, Majmu’at al-Fatawa, 14/341, Riyadh: Al-Abikan)


Before, when I read the wise saying that states “A just ruler is more beneficial than the rain that brings about goodness (to the world) while a cruel ruler is more beneficial than a prolonged disorderliness” (refer to al-Munawi, Faid al-Qadir 1/566), I was unsatisfied with the last part of the saying. I felt like it did not pacify (enough) my young soul. Surely, that kind of saying is even harder to be accepted by the political rebels. However, when I started to learn the hadith of the Prophet s.a.w on the prescribed manners towards the rulers, I realized that those kinds of saying probably were true to a certain extent.

Look at what is happening in Algeria that causes the long-lasting bloodshed of the Muslims caused by the desire for a political change to the extent that mass murders occur among Muslims and even among some of the groups that say they want Islam. Consequently, the spirit of Islam among the people fades away and their image shatters. The same episode is unveiling in Iraq. Thus, it is clear that their previous life ruled by a cruel ruler like Saddam Hussein who victimized anyone intended to seize his power is much better than the new life that they initiated in which oppression and ruthlessness happens indiscriminately. Eventually, I wrote a book titles “Defending Islam: Obligation and Discipline” and another article in Arabic touching the same issues about two years ago and it was expounded in an international seminar. At that time, I was not a Mufti yet.

I would like to touch this issue in a general manner and it is for the world of Islam as a whole. Indeed, this is a very sensitive topic. However, I am not hungry for any reward such that I would speak for someone’s interest. If you are a fighter for human basic rights then you should know that I am exercising my right to give my opinions. In a hadith the Prophet s.a.w said: “The best of your rulers are those whom you love and who love you, upon whom you invoke God’s blessings and who invoke His blessing upon you. And the worst of your rulers are those whom you hate and who hate you, who curse you and whom you curse. (Those present) said: Shouldn’t we overthrow them at this? He said: No, as long as they establish prayer among you. Mind you! One who has a governor appointed over him and he finds that the governor indulges in an act of disobedience to God, he should condemn the governor’s act, in disobedience to God, but should not withdraw himself from his obedience.” (reported by Muslim). In another narration, he said: “There will be rulers with whom you concur (the goodness of some of their deeds) and you oppose to (the evilness of some of their deeds). Whoever despises (the evil deeds) then he is free (from sins), whoever opposes (the evil deeds) then he is safe (from sins). Yet, (the sinned one is) whoever consents and emulates (the evil deeds).” One of his companions asked: “Shouldn’t we overthrow them?” He answeres: “No, as long as they establish the prayer.” (Reported by Muslim)

These hadith probably are not very appealing to certain quarters. Some even consider whoever recites those hadith as spineless. I am not so certain whether they consider the Prophet s.a.w as spineless or not. To them, to overthrow the ruler and his allies – based on their judgment – is considered as jihad (holy war) and if the blood is spilled because of that, it is considered as martyred. This highly spirited group addresses those who are afraid to come out and fight the ruler in a harsh manner as ‘spineless ulama’. Subsequently, the hadith that states “The best of jihad is (stating) the truth to a cruel ruler or leader.” (Reported by al-Nasai, Abu Daud, al-Tirmizi and Ibn Majah – sahih) is being interpreted as an encouragement to overthrow the ruler rather than being contented with saying words of advice or stating the truth to the ruler as mentioned in that hadith.

Probably, if they read the statements made by the ulama before us then (to them) those ulama are more befitting to be addressed as spineless. For example, al-Imam al-Nawawi (deceased in 676H) stated: “With regards to people coming out to fight and overthrow the ruler, it is deemed as haram (illegitimate) by the consensus of all Muslims even though the ruler is fasik (sinner) and cruel. All the hadith that supported what I have just stated are clearly present. It is a consensus of Ahl al-Sunnah that a ruler is not dismissed due to his vice. The reason for prohibiting the dismissal and overthrow is that it can bring in upheaval, bloodshed and an obvious destruction. Thus, the damage done in dismissing a ruler is a lot more than that of retaining him.” (al-Nawawi, Syarh Sahih Muslim, 14/540). It means that if the effort to switch the government can lead to the spilling of blood or ruin of the country, that others would take advantage of it for example, then that is haraam with the consensus of all ulama of Ahlis Sunnah wal Jamaah.

The fight over politics in the world of Islam today, if not put under control, can lead to the interference of foreign power or can open the door for the enemies of Islam to rule the ummah. In the end, we will not get what we are after and we will lose what we have.

Verily, the Islam that we are holding on to must be tied to the authoritative texts of al-Quran and al-Sunnah. We do not need to curry favor anybody or gladden anybody. The world of Islam these days does have some flaws. It is not just the rulers of Islamic world today but even the ones before us had flaws with the exception of a few khalifah (rulers) during the grand era of Islam. The history of bloodshed due to the desire for power is also not minor. If we were to look for a maksum (divinely guarded from making mistakes) ruler surely we would not find it. If the penalty for every flaw a ruler has is to overthrow him then there will not be any peaceful nation in the world of Islam. Instead, regression and turmoil will prevail dominating the situation. We may wish to try something unknown to us but we have to make sure that it will not be inviting a ceaseless repercussion and a more severe wound. It cannot be done unless we truly believe that the existence of a certain authority is far more dangerous than the risk involved in gambling the future.

That is why in a hadith from ‘Ubadah bin Samit, he said: “The Prophet s.a.w called us and we took the bai’ah (oath of allegiance) to him. Among the injunctions he made binding upon us was: Listening and obedience (to the ruler) in our pleasure and displeasure, in our adversity and prosperity, even when somebody is given preference over us, and without disputing the delegation of powers to a man duly invested with them (Obedience shall be accorded to him in all circumstances) except when you have clear signs of his disbelief in (or disobedience to) God-signs that could be used as a conscientious justification (for non-compliance with his orders).” (Reported by al-Bukhari and Muslim). This hadith is not telling us to leave the ruler to exercise his power rampantly but it instructs us to evaluate the impact of a power coup. Thus, in their effort to mend the situation, Muslims are not allowed to do something that can bring about a greater disaster.

Political greed, when it has fully occupied a person’s desire, can cause him to forget about everything. It can blind the eyes from seeing the interest of the ummah and the future of country. Therefore, it is not surprising to see some Muslims conspire with non-Muslims to overthrow Muslim rulers when at the same time they are not able to guarantee what will happen next after the non-Muslims defeat his Muslim country. Verily, I do not fear those in power. I do not have the desire to butter them up. I have criticized in general those actions that can harm the nation. Nevertheless, I am talking about the authoritative texts from the Prophet s.a.w and the future wellbeing of this ummah is the center of consideration.

I remember about a person who ardently talked about the obligation of overthrowing the ruler regardless of the risks we had to endure in the end. He said that no tasks would be accomplished if we keep thinking about the risks involved adding that the future is not in our hands but it is Allah’s business. I knew the problematic record of his son and said, “Why haven’t you thrown your son out of your house?” He answered, “I cannot afford to do that since it will only make things worse. As a father, I have to think deep.” I said to him, “Am I then allowed to consider you as a coward father? After all, the future is not in our hands.” He was quiet. In such way are most humans, always think about their own interest and not the general interest (of the ummah).

It is up to a point that some even think that when we dislike Muslim rulers, we cannot assist them or obey all their commands. All the while, all the scholars of Islam state that if a Muslim ruler asks the people to wage jihad (holy war) with him to confront the kuffar (unbelievers), then they are obligated to obey him and it is not necessary for them to look at his personality whether he is righteous or wicked. This is because the issues of fighting the enemies of Allah for defending the religion or the motherland of the Muslims are the duties that do not stop or get void only because of the people’s dissatisfaction towards the ruler. Similarly, when the ruler calls for (executing) certain kindness then it is not necessary to question his personality in obeying him. This has been reminded by all ulama since a long time ago that is Muslims are obligated to obey the Muslim ruler in matters of goodness and wellness.

Al-Khattabi said (deceased in 338 H): “Verily, jihad is compulsory even though it is with a wicked ruler as it is compulsory with a righteous ruler. Their wickedness does not void the obligation to obey them in matters of jihad and similarly, in other matters of kindness.” (al-Khattabi, Ma’alim al-Sunan, 2/357). This had been decided by all the scholars of Islam because defending the ummah is a general concern. The fall of a country or a relentless turmoil in a country is more damaging than the flaws of a ruler who is still a Muslim.

Probably some may ask what then is our role in dealing with the flaws of the ruler? Do we just keep quiet? Do we just let him be? For, in truth, I have never said such things. Never had the ulama of Ahlis Sunnah wal Jamaah taught us that. Even more, we are told to speak the truth and be sincere in advising the ruler as well as co-operating with them in matters of kindness and prevent them from performing evil deeds. Unfortunately, many people wrongly interpret speaking the truth or giving advice to the rulers as cursing their personality in public. Preventing them from performing evil deeds, on the other hands, is interpreted as rebelling to overthrow them and gaining political sets for them or for their cluster.

Even to the Pharaoh who transgressed all bounds, Allah still commanded Musa (Moses) and Harun (Aaron) to advise him in a courteous manner as stated in the al-Quran (translated as): 43. “Go, both of you, to Pharaoh, for he has indeed transgressed all bounds; but speak to him mildly; perchance he may take warning or fear ((Allah)).” (surah Taaha: 43-44). Therefore, is it appropriate for us to curse the Muslim rulers publicly? Surely, they are not more wicked than the Pharaoh to whom Allah sent His two Prophets to confront and to advise mildly.

Today, insults to the individual rulers mostly are not only harsh but is done not in a confronting manner. Moreover, sometimes the insults involve matters that are prohibited (to be mentioned openly) by Allah and His Messenger. Some are even willing to dig up their private and family secret and insult the physical look that Allah created for them whereas all those are irrelevant with their role in administrating the country. Is that considered as da’wah (missionary work for Islam)? I do not object giving advices in a general term. However, to insult the rulers’ personal matters hoping that would gain them political seats then that would need to be re-evaluated using the yardstick of Islam.

I have said once: “O you who are using the name of the religion! Suppose that the Prophet s.a.w were present while you were making such speeches, would he indicate his consent and admitted that this was the form of da’wah he carried with him? If your answer is yes, then the Prophet that you claim to be has the characters that differ far from what is stated in the al-Quran and al-Sunnah.”