قال الله تعالىٰ: { يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِي ٱلأَمرِ مِنكُم} [النساء: 59].
Allah Almighty says: {O you who believe, obey Allah and obey the Messenger and those in authority among you} [Al-Nisā’: 59]
ولاة الأمور قسمان: العلماء والأمراء.
Those in authority fall under two categories: the scholars and the rulers.
ــ أما العلماء؛ فهم ولاة أمور المسلمين في بيان الشرع، وتبليغه الأُمَّة.
- The scholars are in authority over Muslims in terms of explaining the Shariah and conveying it to the Ummah.
ــ وأما الأمراء؛ فهم ولاة الأمور في إقامة الشريعة، وإلزام الناس بها، ولا قيام للأمراء إلا عن طريق العلماء، فإذا علموا الشرع أقاموه علىٰ الخلق، فتقوم مصالح الأفراد والأمة: بالكتاب الهادي، والسيف الناصر. {وَكَفَىٰ بِرَبِّكَ هَادِيا وَنَصِيرا}.
- The rulers are in authority in terms of establishing the Shariah and obliging people to adhere to it. The rulers can only be established through the scholars. As they know the Shariah, they apply it to people, thus serving the interests of the individuals and the Ummah, through the guiding Book and the supportive power. {And sufficient is your Lord as a guide and a helper.}
1) طاعة ولاة الأمور تابعة للشرع لا مستقلة، أما طاعة الله، وطاعة رسوله صلى الله عليه وسلم فهي مستقلة، ولهذا أعاد فيها الفعل، فقال: {أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ}.
1) Obedience to those in authority is part of the Shariah, not separate from it. As for obeying Allah and obeying His Messenger, it is something separate; that is why Allah Almighty repeats the verb ‘obey’: {Obey Allah and obey the Messenger}
2) إن ولاة الأمور فوقهم حكم الله جلّ في عُلاه، فإذا أمروا بمخالفته فلا سمع لهم ولا طاعة.
2. The judgment of Allah Almighty is above those in authority; if they command anything in disobedience to Him, they are not to be obeyed.
1/663 ــ وعن ابنِ عُمرَ رضي الله عنهما عَنِ النَّبيِّ صلى الله عليه وسلم قال: «عَلىٰ المَرْءِ المُسْلِمِ السَّمْعُ والطَّاعَةُ فِيما أَحَبَّ وكَرِهَ، إلا أَنْ يُؤْمَرَ بِمَعْصِيَةٍ، فَإذَا أُمِرَ بِمَعْصِيَةٍ فَلا سَمْعَ وَلا طَاعَةَ». متفقٌ عليه.
663/1 - Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “A Muslim must listen and obey concerning what he likes and hates, unless he is ordered to commit a sin. If he is ordered to commit a sin, then he should neither listen nor obey.” [Narrated by Al-Bukhāri and Muslim]
2/664 ــ وعنْه قال: كُنَّا إذا بَايَعنا رَسُولَ الله صلى الله عليه وسلم عَلىٰ السَّمْعِ والطَّاعَةِ يَقُولُ لَنَا؟ «فِيما اسْتَطَعْتُمْ» متفق عليه.
664/2 - He also reported: “Whenever we gave the Messenger of Allah (may Allah’s peace and blessings be upon him) the pledge of allegiance to listen and obey, he would say to us: ‘To the best of your ability.’” [Narrated by Al-Bukhāri and Muslim]
1) علىٰ المرء المسلم أن يسمع ويطيع لولاة الأمور، فيما يحب وفيما يكره، إلا أن يُؤمر بمعصية الله فلا طاعة فيها.
1) A Muslim should obey those in authority in what he likes or dislikes, unless he is ordered to commit a sin, in which case he should not obey them.
2) بطلان مسلك من يقول: (لا نطيع ولاة الأمور إلا فيما أمرنا الله به)؛ لِـمَـا تقرر في الشرع من وجوب طاعتهم بالاستطاعة، ولما يترتب علىٰ عدم الطاعة من المفاسد العامة.
2) Invalidity of the approach of those who say: We only obey those in authority in things commanded by Allah Almighty. This is because the Shariah prescribes that we should obey them to the best of our ability, and because disobedience to them leads to many public evils.
أوامر ولاة الأمور تنقسم ثلاثة أقسام:
The commands of those in authority fall under three categories:
الأول: أن يأمروا بما أمر الله به، فهنا تجب طاعتهم لوجهين:
First: They command what Allah commanded. In such a case, obedience is due to them for two reasons:
الوجه الأول: لأنه مما أمر الله به، والثاني: لأنه مما أمروا به.
because Allah commanded it, and because they commanded it.
الثاني: أن يأمروا بمعصية الله، فهنا لا سمع ولا طاعة لهم في هذه المعصية، ولكن نطيعهم في غير ذلك.
Second: They command the commission of a sin. In such a case, they should neither be listened to nor obeyed with regard to that sin, yet obedience is due to them in other than sin.
الثالث: إذا أمروا بشيء ليس فيه أمر ولا نهي، فيجب طاعتهم، لما في الطاعة من الخير والاجتماع والرحمة.
Third: They command something that does not involve divine commands or prohibitions. In such a case, they are to be obeyed because obedience brings about welfare, unity, and mercy.
3/665ــ وعنهُ قال: سَمِعْتُ رَسُولَ الله صلى الله عليه وسلم يقول: «مَنْ خَلَعَ يَداً مِنْ طَاعَةٍ لَقِيَ اللهَ يَوْمَ القِيَامَةِ وَلا حُجَّةَ لَهُ، وَمَنْ مَاتَ وَلَيْسَ في عُنُقِهِ بَيْعَةٌ مَاتَ مِيتَةً جَاهِلِيَّةً». رواه مسلم.
665/3 - He also reported: I heard the Prophet (may Allah’s peace and blessings be upon him) say: “Whoever withdraws his hand from obedience without valid reason, when he stands before Allah on the Day of Resurrection; and whoever dies without having sworn allegiance, will die the death of those of the Period of Ignorance.” [Narrated by Muslim]
وفي رواية له: «وَمَنْ مَاتَ، وَهُوَ مُفَارِقٌ للْجَمَاعَةِ، فَإِنَّهُ يموتُ مِيتَة جَاهِلـِيَّةً». «المِيتَة» بكسر الميم.
In another version: “Whoever dies while leaving the community shall die the death of those of the Period of Ignorance.”
1) وجوب التزام جماعة المسلمين ومبايعة إمامهم، وتحريم الخروج علىٰ وليّ الأمر الشرعي.
1) The obligation to adhere to the Muslim community and give the pledge of allegiance to their leader; and the prohibition of revolting against the legitimate ruler.
2) عظم شأن البيعة لما فيها من المصالح، والتحذير من نقضها لما فيه من المفاسد.
2) The immense importance of the pledge of allegiance, given the interests achieved by it; and the warning against breaking it, given the resultant evils.
4/666ــ وعَنْ أنسٍ رضي الله عنه قال: قالَ رسُولُ الله صلى الله عليه وسلم: «اِسْمَعُوا وأَطِيعُوا، وَإنِ اسْتُعْمِلَ عَلَيْكُمْ عَبْدٌ حَبَشِيٌّ، كَأَنَّ رَأْسَهُ زَبِيبَةٌ». رواه البخاري.
666/4 - Anas (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Listen and obey, even if an Abyssinian slave, whose head is like a raisin, was appointed as a ruler over you.” [Narrated by Al-Bukhāri]
5/667 ــ وعن أبي هريرةَ رضي الله عنه قال: قالَ رسُولُ الله صلى الله عليه وسلم: «عَلَيْكَ السَّمعُ وَالطَّاعَةُ في عُسْرِكَ وَيُسْرِكَ، وَمَنْشَطِكَ وَمَكْرَهِكَ، وَأَثرَةٍ عَلَيْكَ» رواه مسلم.
667/5 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “It is obligatory upon you to listen and obey at times of adversity and at times of prosperity, whether you are willing or unwilling, and even when someone else is given undue preference over you.” [Narrated by Muslim]
كأن رأسَه زَبيبة: جعد الشعر.
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أثرةٍ عليك: الاستئثار والاختصاص بأمور الدنيا ومنع الحق الواجب.
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1) علىٰ العبد السمع والطاعة لولي الأمر دون النظر إلىٰ لونه أو جنسه.
1) A person should listen to the ruler and obey him regardless of his color or race.
2) الثبات علىٰ السمع والطاعة حتىٰ في حال منعَ وليُّ الأمرِ المسلمِ الحقوقَ، فليس استئثار وُلاة الأمور مانعاً من السمع والطاعة لهم.
2) Continuing to listen and obey the Muslim ruler even if he denies the rights of the subjects. Denial of rights by rulers does not preclude obedience to them.
6/668 ــ وعن عبدِ الله بنِ عمروٍ رضي الله عنهما قال: كُنَّا مَعَ رسولِ الله صلى الله عليه وسلم في سَفَرٍ، فَنَزَلْنا مَنْزِلاً، فَمِنَّا مَنْ يُصْلحُ خِبَاءَه، وَمِنَّا مَنْ يَنْتَضِلُ، وَمِنَّا مَنْ هُوَ في جَشَرِه، إذْ نَادَىٰ مُنَادي رسولِ الله صلى الله عليه وسلم: الصَّلاةَ جامِعَةً. فَاجْتَمَعْنَا إلىٰ رَسُولِ الله صلى الله عليه وسلم، فقال: «إنَّهُ لَمْ يَكُنْ نَبِيٌّ قَبْلِي إلَّا كَانَ حَقّاً عَلَيْهِ أَنْ يَدُلَّ أُمَّتَهُ عَلىٰ خَيرِ مَا يَعْلَمُهُ لَهُمْ، وَيُنْذِرَهُمْ شَرَّ ما يَعْلَمُه لَهُمْ، وَإنَّ أُمَّتكُمْ هذِه جُعِلَ عَافِيَتُهَا في أَوَّلِهَا، وَسَيُصِيبُ آخرَهَا بَلاَءٌ وَأُمُورٌ تُنكِرُونَهَا، وَتَجِيءُ فِتَنٌ يُرقِّقُ بَعْضُها بَعْضاً، وَتجيءُ الفِتْنَةُ، فَيَقُولُ المُؤْمِنُ: هذِهِ مُهْلِكَتي، ثُمَّ تَنكَشِفُ. وتَجِيءُ الفِتْنَةُ، فَيَقُولُ المُؤْمِنُ: هذِهِ هذِهِ، فَمَنْ أَحَبَّ أَنْ يُزَحْزَحَ عَنِ النَّارِ، ويُدْخَلَ الجَنَّةَ، فَلتَأتِهِ مَنِيَّتُهُ وَهُوَ يُؤْمِنُ بِالله وَاليوْمِ الآخِرِ، وَلْيَأْتِ إلىٰ النَّاسِ الَّذي يُحِبُّ أَنْ يُؤتىٰ إلَيهِ، وَمَنْ بَايَعَ إمَاماً فَأعطَاهُ صَفْقَةَ يَدِهِ وَثَمَرةَ قَلْبِهِ فَلْيُطِعْهُ إنِ اسْتَطَاعَ، فَإنْ جَاءَ آخَرُ يُنَازِعُهُ فَاضْرِبُوا عُنُقَ الآخَر». رواه مسلم.
668/6 - ‘Abdullāh ibn ‘Amr (may Allah be pleased with him and his father) reported: “We accompanied the Messenger of Allah (may Allah’s peace and blessings be upon him) on a journey. We stopped at a place to rest. Some of us began to fix their tents, others were competing in archery, while others were grazing their animals. The announcer of the Messenger of Allah (may Allah’s peace and blessings be upon him) announced that people should gather for prayer. We gathered around the Messenger of Allah and he addressed us, saying: ‘Every prophet before me was under obligation to guide his followers to what he knew was good for them and to warn them against what he knew was evil. As for this Ummah of yours, it will have a sound state in its early stage of existence; but the last phase of its existence will be faced with trials and with things you do not recognize. There will be trials, one after another, with the next trial being far more tremendous than the previous one. Whenever a trial comes, the believer will say: “This is going to bring about my destruction.” When this passes, another trial will approach and he will say: “This is it! This is it!” Whosoever wishes to be removed from Hellfire and admitted to Paradise should die believing in Allah and the Last Day, and he should treat others as he wishes to be treated. He who swears allegiance to a ruler and gives him the pledge from his heart should obey him to the best of his ability. If another comes forward to dispute his authority (and take his place), strike that other person’s neck.’” [Narrated by Muslim]
قَوْله: «يَنْتَضِلُ» أي: يُسَابِقُ بالرَّمْيِ بِالنَّبْلِ والنُّشَّابِ. «وَالجَشَرُ» بفتح الجيمِ والشين المعجمةِ وبالراء: وهيَ الدَّوابُّ التي تَرْعَىٰ وتَبِيتُ مَكانَها. وقوله: «يُرَقِّقُ بعضُهَا بَعْضاً» أي: يُصَيِّرُ بَعْضَهَا رَقِيقاً، أي: خَفِيفاً لِعِظَمِ ما بَعدَهُ، فالثَّاني يُرَقّقُ الأوَّلَ. وقيلَ: مَعنَاهُ: يُشَوِّقُ بَعْضُهَا إلىٰ بَعْضٍ بتحْسِينِها وتسويلها، وقِيلَ: يُشْبِهُ بَعضُها بَعْضاً.
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خِباءَه: ما يختبئ فيه، ويصنع من وبر أو شعر أو صوف.
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فأعطاه صفقة يده: ضرب اليد علىٰ اليد، وكانت العرب تفعله إذا أوجبت البيع، ثمَّ استعملت في عقد المبايعة.
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1) بيان منهج الأنبياء والرسل عليهم الصلاة والسلام في حرصهم علىٰ دلالة الأمم علىٰ الخير، وبذل النصيحة لأقوامهم. وهكذا يجب علىٰ أهل العلم وطلبته أن يبيّنوا للناس الخير، ويحثّوهم عليه، ويبيّنوا لهم الشرّ، ويحذروهم منه.
1) Demonstrating the methodology of the prophets and messengers (may Allah exalt their mention) in their keenness to give sincere advice to their peoples and guide them to what is good. Likewise, the scholars and knowledge seekers should clarify what is good to people and urge them to do it and clarify what is evil and warn them against it.
2) علىٰ المؤمن أن يصبر ويحتسب ويلجأ إلىٰ اللهِ _عز وجل_، ويستعيذ به زمن الفتن.
2) A believer should be patient and expect the divine reward for that, and he should turn to Allah Almighty and seek refuge with Him at times of trials.
3) وجوب طاعة ولي الأمر، وقتال الفئة التي تخرج علىٰ الإمام الشرعي، وتشقّ عصا الطاعة، وذلك للحفاظ علىٰ وحدة جماعة المسلمين، وعدم تفريق كلمتها.
3) The duty to obey the legitimate ruler and fight any group who rebels against him, so as to maintain the unity of Muslims and prevent disunity.
7/669ــ وعن أبي هُنـَيْدَةَ وائِلِ بن حُجْرٍ رضي الله عنه قالَ: سَأَلَ سَلَمَةُ بنُ يَزيدَ الجُعْفيُّ رَسُولَ الله صلى الله عليه وسلم، فقالَ: يَا نَبيَّ الله، أَرأَيْتَ إنْ قَامَتْ عَلَيْنَا أُمَراءُ يَسْأَلُونَا حَقَّهُمْ، ويمْنَعُونَا حَقَّنَا، فَمَا تَأْمُرُنَا؟ فَأَعْرَضَ عنه، ثمَّ سَأَلَهُ فقَالَ رسُولُ الله صلى الله عليه وسلم: «اسْمَعُوا وَأَطِيعُوا؟ فَإنَّمَا عَلَيْهِمْ ما حُمِّلُوا، وَعَلَيْكُمْ ما حُمِّلْتُمْ». رَوَاهُ مُسلم.
669/7 - Abu Hunaydah Wā’il ibn Hujr (may Allah be pleased with him) reported: “Salamah ibn Yazīd al-Ju‘fi asked the Messenger of Allah (may Allah’s peace and blessings be upon him): ‘O Prophet of Allah, if we have rulers who demand their rights from us but they do not give us our rights, what would you order us to do?’ The Prophet turned his face away (without giving an answer). He repeated the question, so the Prophet said: ‘Listen and obey, for verily, they will be held accountable for what they are responsible for and you will be held accountable for what you are responsible for.’” [Narrated by Muslim]
8/670ــ وَعَنْ عَبْدِ الله بنِ مَسْعُودٍ رضي الله عنه قال: قال رسولُ الله صلى الله عليه وسلم: «إنَّهَا سَتكُونُ بَعْدِي أَثَرَةٌ، وَأمُورٌ تُنْكِرُونَهَا» قالوا: يا رسُولَ الله، كَيْفَ تَأْمُرُ مَنْ أَدْرَكَ مِنَّا ذلِكَ؟ قَالَ: «تُؤَدُّونَ الحَقَّ الَّذِي عَلَيْكُمْ، وَتَسْأَلُونَ اللهَ الَّذِي لَكُمْ». متفقٌ عليه.
670/8 - ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘You will see after me favoritism and things which you will disapprove of.’ They said: ‘O Messenger of Allah, what do you order us to do then?’ He replied: ‘Fulfill the rights that are upon you and ask Allah for your rights.’” [Narrated by Al-Bukhāri and Muslim]
1) كلُّ شخصٍ مسؤول عن عمله ومؤاخذٌ بتقصيره، فالخطأ لا يعالج بخطأ مثله، فتقصير الحكام المسلمين في واجبهم، لا يسوِّغ تقصير الرعية في واجبهم!.
1) Every person is responsible for their deeds and will be held accountable for their shortcomings. An error should not be corrected with another error. So, a ruler’s negligence in his duties does not give the subjects justification to be negligent in their duties.
2) إخبار النَّبيِّ صلى الله عليه وسلم بما سيُحدِثه الأمراءُ والحكام من الأمور المنكرة في شرع الله، فالواجب مناصحتهم، والصبر علىٰ أذيتهم.
2) The Prophet (may Allah’s peace and blessings be upon him) informed of the evils that the leaders and rulers would do with regard to the Shariah, and that Muslims are required to give them advice and endure their harm patiently.
3) إن المنكرَ الواقعَ من ولاة الأمر ليس إلَّا صورة أعمال الرعايا «كما تكونوا يُولَّ عليكم»، {إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَومٍ حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِهِمۗ}.
3) The evil done by rulers is only a reflection of the subjects’ deeds. “As you are, so shall be your rulers.” {Indeed, Allah does not change the condition of a people, until they change what is in themselves.}
9/671 ــ وعن أبي هريرةَ رضي الله عنه قال: قال رسُولُ الله صلى الله عليه وسلم: «مَنْ أَطَاعَنِي فَقَدْ أَطَاعَ اللهَ، وَمَنْ عَصَانِي فَقَدْ عَصَىٰ اللهَ، وَمَنْ يُطعِ الأمِيرَ فَقَدْ أَطَاعَني، وَمَنْ يَعْصِ الأمِيرَ فَقَدْ عَصَانِي». متفقٌ عليه.
671/9 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever obeys me has obeyed Allah, and whoever disobeys me has disobeyed Allah; and whoever obeys the leader has obeyed me, and whoever disobeys the leader has disobeyed me.” [Narrated by Al-Bukhāri and Muslim]
1) إن طاعة رسول الله صلى الله عليه وسلم من طاعة الله _عز وجل_، فإذا أمر بشيء فهو شرع من الله سبحانه وتعالىٰ.
1) Obedience to the Prophet (may Allah’s peace and blessings be upon him) is part of obedience to Allah Almighty. So, if he commanded something, then it is part of the Shariah.
2) طاعة ولي الأمر المسلم من طاعة الشرع، فيجب طاعتهم إلا في معصية الله، فطاعتهم في المعروف قربة إلىٰ الله يثاب عليها العبد.
2) Obedience to Muslim rulers is part of compliance with the Shariah. So, they should be obeyed except for sins. Obeying them in what is good is a pious act for which people are rewarded.
10/672 ــ وعن ابنِ عباسٍ رضي الله عنهما أنّ رسولَ الله صلى الله عليه وسلم قال: «مَن كَرِهَ مِن أَمِيرِهِ شَيْئاً فَلْيَصْبِرْ؛ فإنَّهُ مَن خَرَجَ مِنَ السُّلطَانِ شِبراً مَاتَ مِيتَةً جاهِلِيَّةً». متفق عليه.
672/10 - Ibn ‘Abbās (may Allah be pleased with him and his father) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever disapproves of something done by his ruler should be patient, for he who disobeys the ruler even for a span (a little) will die as those of the Period of Ignorance.” [Narrated by Al-Bukhāri and Muslim]
1) من خرج عن الجماعة يوشك أن يزيغ قلبه، حتىٰ تكون هذه المعصية سبباً لانتكاسته، فيموت ميتة جاهلية؛ لأن أهل الجاهلية ليس لهم إمام ولا أمير يجمعهم علىٰ الطاعة.
1) Whoever departs from the Muslim group is prone to deviance in his heart, until this sin leads to his setback and he dies those of the Period of Ignorance, for the people of ignorance do not have leader to unite them in obedience.
2) لا يجوز منابذة ولاة الأمور، ولا يجوز أن نتكلم بين العامة فيما يثير الأحقاد والضغائن عليهم، فالشرّ لا يُدفع بالشرّ، بل ادفع الشرّ بالخير، والصبر عواقبه حميدة.
2) It is not permissible to oppose the rulers or speak badly about them among the public in a way that stirs spite and rancor. Evil should not be repelled by evil, but by goodness. Indeed, patience leads to benign consequences.
11/673 ــ وعن أبي بَكرةَ رضي الله عنه قال: سمعت رسولَ الله صلى الله عليه وسلم يقول: «مَن أَهَانَ السُّلطان أَهَانَهُ اللهُ». رواه الترمذي وقال: حديث حسن.
673/11 - Abu Bakrah (may Allah be pleased with him) reported: I heard the Prophet (may Allah’s peace and blessings be upon him) say: “Whoever insults the ruler, Allah will insult him.” [Narrated by Al-Tirmidhi; and he classified it as Hasan (sound)]
وفي الباب أحاديث كثيرة في الصحيح، وقد سبق بعضها في أبواب.
There are lots of authentic Hadīths in this regard.
1) الذي يُهين السلطان المسلم بنشر معايبه بين الناس، وذمّه والتشهير به، يكون عُرضة لأن يُهينه اللهُ _عز وجل_، فالجزاء من جنس العمل.
1) If a person insults the Muslim ruler by defaming him and announces his flaws among the people, he will be subject to insult from Allah Almighty; a punishment similar to what he committed.
2) إن إهانة السلطان المسلم سببٌ لضعف هيبته، وسببٌ لضعف تعظيم الشرع، فإن العمل بالشرع إعزاز للمشروع.
2) Insulting a Muslim ruler makes him look weak and undermines respect for the Shariah. Indeed, applying the Shariah honors the legislation.