The Virtue Of The Nobles

 

The Virtue Of The Nobles 

Imām Ibn Al-Qayyim رحمه الله said:

“So what a virtue and what a level! How great and how noble: that the just ruler, the just Imām, even whilst he is asleep upon his bed, is doing good, and good deeds are being written down for him. His good deeds continue increasing as long as he continues to act upon justice. A single hour from him is better than years of worship from somebody else. So how can he be compared to a ruler who deceives his subjects, and oppresses them, one for whom Allāh has prohibited Paradise and made the Fire binding.”

[Levels Of People In The Hereafter, pg.27. Translated By Abū Talhah Dāwūd Burbank رحمه الله]

[To read this text in Spanish language click here].

TAKE MY BLOOD NOT MY RELIGION

 

TAKE MY BLOOD NOT MY RELIGION

Suwayd b. Ghafalah rahimahullaah said: 

'Umar b. al-Khattaab (d. 23H) - radiallaahu 'anhu - said to me: 

"Perhaps you will live long after me, so obey the ruler even if he is an Abyssinian slave. And even if he oppresses you, be patient; and if he beats you, remain patient and if he calls you to a matter that is detrimental to your religion then say: I hear and obey (you), take my blood but not my religion. And do not split away from the Jamaa'ah (the united body of the Muslims)." 

Explanation by Imaam al-Aajurree rahimahullaah:

"So if a person says: 'What is your understanding concerning the statement of 'Umar (radiallaahu 'anhu) which he mentioned?' Then it is said to him (i.e. the questioner): "It is possible - and Allaah, the Most High, knows best - for us to say: 'Whoever is put in authority over you whether he is from the Arab or other than them, black or white, or a foreigner then you must obey him in that which there is no disobedience in it to Allaah, the Mighty and Majestic. Moreover, if he prevents you from your rights, he beats you unjustly (without due right), he violates your honour, and takes your wealth (by force), then that should not make you revolt against him by drawing your sword out to fight him. And do not go out revolting alongside a Khaarijee to fight him, and do not incite others to rebel against him but rather be patient with him.'

And it could also be understood that "if he calls you to a matter which is detrimental to your religion" to mean other than this viewpoint; and it could be taken to mean that he orders you with killing someone who is not deserving of being killed, or to cut a limb off someone who does not deserve that, or to beat someone who it is impermissible to beat, or to forcibly take someone's wealth who it is not right to take his wealth, or to wrong or oppress someone whom it is neither permissible for him nor for you to oppress. So if he says to you: 'If you do not do that which I order you with then I will certainly kill you or severely beat you.' Then say: Take my blood but not my religion.' That is due to the statement of the Prophet (ﷺ): "There is no obedience to the creation in disobedience to the Creator." And his (ﷺ) statement: "Obedience is only in that which is good."

[Explanation taken from ash-Sharee'ah of al-Aajurree (no.71), checking by Dr ad-Damyajee, Dar al-Watan print].

Reference for narration: Reported by Ibn Abee Shaybah in al-Musannaf (12/544), as-Sunnah of al-Khallaal (1/111), ash-Sharee'ah (no.48) [and it is] Saheeh.

Translation by Aboo Abdillaah Bilaal Hussain al-Kashmiree.

[This text has been translated to Spanish language, click here to have access to it]

Benefit: A Valuable Lesson from the Life of Ibn Taymiyyah and His Student

Benefit: A Valuable Lesson from 

the Life of Ibn Taymiyyah and His Student

Shaykh Rabīʿ ibn Hādī al-Madkhalī (حفظه الله) said:

 “Ibn Taymiyyah and Ibn al-Qayyim (رحمهما الله) lived in a country ruled by kings, and although the country was deviant in its belief, worship, and laws, they never attacked its rulers with their swords; rather, they fought the Mongols under their country's banner.”

Source: Majmū‘ Kutub wā Rasāʾil wā Fatāwá Shaykh Rabīʿ al-Madkhalī, vol. 14, pg. 185.
Translated by: Musa Shaleem Mohammed

[To read this in Spanish, click here]

Taken from: https://www.troid.org/brief-benefits/2567-benefit-a-valuable-lesson-from-the-life-of-ibn-taymiyyah-and-his-student

Our Way With The Rulers Is One

Our Way With The Rulers Is One

Author: Imaam Muqbil
Translator: Abu 'Abdis Salaam Al Juyaanee
Source: Tuhfaul Majeeb pg. 215-216


Our call is not a call (that calls) to calamities and turmoil and the current state of affairs testifies of this fact. We are not like those (individuals) who are with the (Muslim) rulers in their faces, wipe their feet and say to them welcome, welcome while in their (hearts) they believe this ruler to be a disbeliever. No, rather our way is one, the Book and the Sunnah. We interact with the rulers in an Islamic manner.

We asked that Allah guides them and return them to the truth with the beautiful return.



Source: http://www.salafyink.com/ourwaywiththerulersisone/

Declaring to be a disbeliever...

Question 6: In relation to some of the Muslim countries; that allows many bars, evil actions, and fornication. Is that be counted as one the open acts of disbelief, which, it is permissible to revolt against them?

 

Answer: There is a difference between the one, who believes, what Allah has made Haraam is lawful and between the one, who does what Allah made unlawful while not deeming it permissible.

 

Like the one, who drinks intoxicants while he believes that it is not permissible or the one who consumes Riba while he believes that it is not permissible. This person is not the one, who committed an act of disbelief that take him out of Islam. He is a Faasiq (i.e. Open sinner) who is deficient in Eemaan. If a legal punishment is due to him, then the punishment is due to him for stealing, or for drinking; however, he is not declared a heretic, because he did not deem this matter to be permissible.

 

As for the one, who deemed permissible these things; then indeed, he is a disbeliever. Because whoever deemed something to be permissible while its impermissibility is agreed upon them, indeed He is a disbeliever, even if he did not do it so what is the case if he did.

 

Shaykh Saleh bin Fawzan bin Abdillah al-Fawzan hafidahu Allah.

From the Book: Declaring a Muslim to be an Apostate, and its guidelines. Pg. 37-38.

Ibn `Umar: "The Khawaarij behave like the Persians and the Romans"

Ibn `Umar: "The Khawaarij behave

 like the Persians and the Romans"

بـسـم الله والحـمـد لله والـصلاة والـسـلام عــلى رسـول الله، وبـعـد

1. On the authority of Nafi` that `Abdullaah Ibn `Umar رضي الله عنهما said:

“`Uthmaan (Ibn `Affaan رضي الله عنه) consulted me when he was under siege, he said: ‘What is your opinion about what al-Mugheerah bin al-Akhnas* رضي الله عنه has said?’

I asked: ‘What did he say?’

`Uthmaan said: ‘He (al-Mugheerah) said: These people (i.e. the Khawaarij) want you give up this matter (i.e. the Khilaafah) and that you handover the matter to them.’  

[In the narration of Ibn Sa`d it is that `Uthmaan said: ‘They want me to give up (the Khilaafah). And if I do, they will let me live and if I don’t they will kill me.’]

I said: ‘Do you see that by handing it over to them, will you live forever in this world?’

He said: ‘No!’

I said: ‘If you do not do this, can they do anything more than to kill you?’

He said: ‘No!’

I said: ‘Do they own the Paradise and the Hellfire?’

He said: ‘No!’

I said: ‘I do not see any reason for you to introduce this matter (of giving up the rulership) in the religion, so that whenever they (the people) are discontent with the ruler that they remove him. So do not give up the dress (i.e. the Khilaafah) which Allaah عز وجل dressed you with.’”

[Imaam Ahmad mentioned it in “Fadhaail al-Sahaabah” (No. 767, pg. 1/473) and Ibn Sa`d in Tabaqaat al-Kubraa (3/66)]

* al-Mugheerah bin al-Akhnas رضي الله عنه was a companion. His mother Khaalidah was the aunt of `Uthmaan رضي الله عنه. He resembled `Uthmaan رضي الله عنه in appearance and died defending him when the Khawaarij surrounded `Uthmaan’s house and attacked it. In Usud al-Ghaabah it is mentioned that when the Khawaarij burned down the door to `Uthmaan’s house, al-Mugheerah said to `Uthmaan: “By Allaah! Lest the people say that we have betrayed you”, then he picked up his sword and went charging against the Khawaarij.

2. Saalim reported from him father, `Abdullaah ibn `Umar رضي الله عنهما that he said:

“One of the people from al-Ansaar came to me during the Caliphate of `Uthmaan رضي الله عنه and spoke with me; and he wanted me to speak out against `Uthmaan, and he spoke for a long time. He was a man with a heavy tongue (i.e. he didn’t speak clearly) and it was difficult for me to understand him with ease.

So when he finished his talk, I said to him: ‘We used to say this when the Prophet صلى الله عليه وسلم was still alive: ‘The most virtuous people from the Ummah of the Prophet صلى الله عليه وسلم after him were Abu Bakr, then `Umar, then `Uthmaan’, and by Allaah! We do not know that `Uthmaan has killed anyone unjustly (so that we can retaliate against him) nor did he commit any major sin. Rather it is this wealth (which you are after), if he gives it to you, you become pleased. And if he gives it to his near ones you become dissatisfied. Rather you want to behave like the Persians and the Romans, who do not find a ruler except that they kill him.’

Then the man’s eyes overflowed with tears and he said: ‘O Allaah! We do not want that.’ (i.e. he repented from speaking against `Uthmaan).”

[Abu Bakr bin al-Khallaal in his “al-Sunnah” (No. 546, pg. 1/386)]

Source

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The revolt of Saeed bin Jubayr against al-Hajjaaj.

The revolt of Saeed bin Jubayr

against al-Hajjaaj.

Question:

Some people are very relaxed with regard to revolt against the rulers. They use as a proof that which occurred at the time of al-Hajjaaj and those who rebelled against him, at the head of them Saeed bin Jubayr (may Allaah have mercy upon him). So what is the response to this point?

Answer:

This speech is totally baseless and rubbish. The Muslims have never ceased to cling to hearing and obeying (the rulers), even if some differences occurred in some periods of time. However the majority of the Muslims have stuck to hearing and obeying. And if there occurred from some of them differences or errors, then they would reject it. And Saeed bin Jubayr (may Allaah have mercy upon him) was from imaams of the Taabi’een and he was unjustly killed, and even if he did rebel then this is something that is not agreed with.

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

Translated by Abul-Irbaad Abid Zargar
http://www.salafitalk.net

Source: http://fatwaislam.com/fis/index.cfm?scn=fd&ID=8

Condemning the leaders publicly: Is there any disagreement on the issue?

Condemning the leaders publicly:

 Is there any disagreement on the issue?

Download Video or MP3

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: subulsalam.com/site/audios/alfozan/divers/130.Asalafiya7aqiqatoha-13-6-1433.mp3
Date: 1433-06-13/2012-05-04
Reference: Darulhadith.com
Http://aFatwa.com

Question: Is there unanimity or disagreement about it being forbidden to condemn the Muslim ruler publicly if there were to exist an advantage in condemning him?

Shaykh al-Fawzân: It is not whether there is disagreement on the issue. The point lies in who is right. We follow the one who is right since the messenger (sallâ Allâhu ‘alayhi wa sallam) commands us to hear and obey the Muslim rulers, even if they are unjust. It is about adopting the smallest evil. Likewise, rebellion against the rulers leads to a greater disadvantage than the patience with their injustice. This is as long as they are Muslims.

If something leads to a greater disadvantage, then it is not allowed. It is not allowed to adopt something that leads to a greater disadvantage and an adverse effect. It is not allowed:

وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ

“And do not throw [yourselves] with your [own] hands into destruction.”

(2:195, interpretation of the meaning)

The Mufti of Saudi Arabia about al-’Arifi’s view of the injustice of the leader

The Mufti of Saudi Arabia

about al-’Arifi’s view of the

injustice of the leader

Scholar: ´Allâmah ´Abdul-´Azîz bin ´Abdillâh Âl ash-Shaykh
Source: http://www.sahab.net/forums/index.php?showtopic=129141
Reference: Darulhadith.com
http://aFatwa.com

What was said by al-’Arifi:

Host: How do we combine between the command of the prophet (sallâ Allâhu ‘alayhi wa sallam) to hear and obey the leader even if he flogs your back and takes your property1 and what the people are doing today? al-’Arifi: “There is of course a difference if the ruler attacks one individual. Muslim reports that the prophet (sallâ Allâhu ‘alayhi wa sallam) said: “Hear and obey even if he flogs your back and takes your property.” This is regarding if the ruler attacks one individual that he has a problem with. Otherwise the ruler is good. But in this case he comes to one person and flogs his back and takes his property. It should be said to this person not to rise up and incite towards rebellion or rebel with armor against him. For the disadvantage of this deed is greater than him having flogged you. Look whether you can take your money from him in a different way. What we are speaking of is if the ruler takes money from the entire population. 1: “…You should hear and obey the ruler, even if he flogs your back and takes your wealth, then still hear and obey.”” [Reported by Muslim (Eng. trans. 3/1029/no.4554).]

The Mufti of Saudi Arabia:

Question: Does the Hadîth of the prophet (sallâ Allâhu ‘alayhi wa sallam):

“Hear and obey even if he flogs your back and takes your property.”

only apply to individual cases and that it does not apply to the general injustice or does it cover all injustice?

‘Abdul-’Azîz Âl ash-Shaykh: It is general. It is obligatory to obey the ruler even if he is sinful. It is obligatory to obey. Through the obedience, the matters and conditions are managed correctly, even if there were to exist errors. However, this error should be looked at in proportion to the all-encompassing prosperity.

As for rebellion and disobedience against the rulers, then only Allâh knows what tribulation and mess it all leads to. Draw lessons from some Islâmic countries that suffer from revolts and which they call as “The Arab spring”. Just look at the tribulations that have resulted from them!

O brothers! To hear and obey the ruler is a way to reach a stable, secure, safe and good life. Disobedience and discord for the best of the individuals is extremely harmful. We have to hear and obey and believe that we are obliged to hear and obey, strengthen, stand by their side and defend the rulers we have pledged allegiance to in accordance with the Qur’ân and Sunnah and not wish them and our country evil.