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Hadith 2866
اُردوEn
حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدٍ ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ إِدْرِيسَ ، عَنْ مُحَمَّدِ بْنِ إِسْحَاق ، وَيَحْيَى بْنُ سَعِيدٍ ، وَعُبَيْدُ اللَّهِ بْنُ عُمَرَ ، وَابْنُ عَجْلَانَ ، عَنْ عُبَادَةَ بْنِ الْوَلِيدِ بْنِ عُبَادَةَ بْنِ الصَّامِتِ ، عَنْ أَبِيهِ ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ ، قَالَ : " بَايَعْنَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى السَّمْعِ وَالطَّاعَةِ فِي الْعُسْرِ وَالْيُسْرِ ، وَالْمَنْشَطِ وَالْمَكْرَهِ ، وَالْأَثَرَةِ عَلَيْنَا ، وَأَنْ لَا نُنَازِعَ الْأَمْرَ أَهْلَهُ ، وَأَنْ نَقُولَ الْحَقَّ حَيْثُمَا كُنَّا ، لَا نَخَافُ فِي اللَّهِ لَوْمَةَ لَائِمٍ " .
´It was narrated that ‘Ubadah bin Samit said:` “We gave our pledge to the Messenger of Allah (ﷺ), pledging to listen and obey in times of hardship and times of ease, willingly or reluctantly, and when others are shown preference over us, and that we would not dispute the order of those in charge, that we would speak the truth wherever we are, and that we would not fear the blame of anyone when acting or speaking for the sake of Allah.”
Related hadith on this topic
Brief Explanation
1؎: That is, in matters which please Allah, meaning acts of reward and worship, we should not fear anyone’s reproach. This is the characteristic of the true believers (mu’minin kamilin): they do not fear anyone when following the Sunnah, nor are they affected by the false propaganda of the ignorant and the people of innovation (ahl al-bid‘ah). The ignorant and innovators call those who love the hadith and act upon them by bad names and titles, and try to defame them in various ways. When these lovers of the Messenger recite “Amin” aloud in prayer, perform raf‘ al-yadayn (raising the hands), and recite Surah al-Fatihah behind the imam, the ignorant blind-followers (muqallid) and innovators call them irreligious (la madhhab). And when they avoid acts of shirk, and refrain from calling upon other than Allah, or worshipping or seeking help from anyone besides Allah, and prevent others from doing so, these people defame them with the name “Wahhabi.” And when these lovers of the Messenger affirm Allah’s attributes such as istiwa’ ‘ala al-‘arsh (establishing Himself above the Throne), dahik (laughing), nuzul (descending to the lowest heaven), and so on, they call them mushabbihah (those who liken Allah to creation). And when they affirm attributes such as yad (hand), wajh (face), ‘ayn (eye), qadam (foot), sawt (voice), they label them mujassimah (those who ascribe a body to Allah). But the seekers of truth are not afraid of all these accusations, nor do they fear or become anxious due to the criticism, abuse, and false propaganda of the ignorant and innovators. Rather, they act upon authentic hadith (ahadith sahihah) without hesitation. In this hadith, the Prophet (sallallahu alayhi wa sallam) took the pledge (bay‘ah) for patience and steadfastness, obedience to the Shari‘ah, and obedience to the ruler.
Explanation & Benefits
Maulana Ataullah Sajid
Benefits and Issues:
➊
Obedience to the leader (amir) holds great importance in the order and discipline of the state and government.
➋
In life, there can be many situations when a person feels reluctant to obey the leader and is inclined towards disobedience, for example:
(a)
In difficult circumstances, a person becomes ready to break the law.
(b)
At times of comfort, one does not feel like leaving ease to comply with a difficult command.
(c)
Sometimes the task is such that one’s nature naturally dislikes it.
(d)
Sometimes a person considers himself worthy of a position or deserving of a reward, but that position or reward is given to someone else, and the person feels that he has been wronged or undervalued. Disheartened by this, he reduces his interest in the collective affairs of the Muslims or in fulfilling his own duties.
The hadith clarifies that in all such situations, remaining active in obedience to the leader, keeping Allah’s pleasure in view, is a means of nearness to Allah and elevation of one’s spirit.
➌
Rulers are also human; they too can make mistakes. However, these mistakes do not justify rebellion, because the disorder that results from rebellion can be more harmful than the harm caused by the mistakes of a wrongful ruler.
➍
Obedience to the leader does not mean supporting him in every right and wrong matter.
His mistakes should be pointed out, but the purpose should be the collective interest of the Muslims and goodwill towards the leader, not to unjustly criticize him, incite the public against him, and destroy the peace and security of the country.
➎
One should do any work about which the conscience is satisfied that it is correct, and it is not against the Shariah, nor is there a risk of any major harm resulting from it, even if people, considering it against their customs or interests, criticize and taunt. However, it is commendable to try to explain and convince the critics with arguments.
➊
Obedience to the leader (amir) holds great importance in the order and discipline of the state and government.
➋
In life, there can be many situations when a person feels reluctant to obey the leader and is inclined towards disobedience, for example:
(a)
In difficult circumstances, a person becomes ready to break the law.
(b)
At times of comfort, one does not feel like leaving ease to comply with a difficult command.
(c)
Sometimes the task is such that one’s nature naturally dislikes it.
(d)
Sometimes a person considers himself worthy of a position or deserving of a reward, but that position or reward is given to someone else, and the person feels that he has been wronged or undervalued. Disheartened by this, he reduces his interest in the collective affairs of the Muslims or in fulfilling his own duties.
The hadith clarifies that in all such situations, remaining active in obedience to the leader, keeping Allah’s pleasure in view, is a means of nearness to Allah and elevation of one’s spirit.
➌
Rulers are also human; they too can make mistakes. However, these mistakes do not justify rebellion, because the disorder that results from rebellion can be more harmful than the harm caused by the mistakes of a wrongful ruler.
➍
Obedience to the leader does not mean supporting him in every right and wrong matter.
His mistakes should be pointed out, but the purpose should be the collective interest of the Muslims and goodwill towards the leader, not to unjustly criticize him, incite the public against him, and destroy the peace and security of the country.
➎
One should do any work about which the conscience is satisfied that it is correct, and it is not against the Shariah, nor is there a risk of any major harm resulting from it, even if people, considering it against their customs or interests, criticize and taunt. However, it is commendable to try to explain and convince the critics with arguments.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 2866
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The connection of these hadiths with tribulations (fitan) is as follows: When a person is a formal citizen of a country, it is necessary for him to respect the laws of the country and to obey the rulers in matters.
If he sees that his rights are not being given or the rulers are adopting an incorrect attitude, then he is permitted to protest, provided he does not take the law into his own hands. However, this protest should not take the form of civil disobedience, nor is it permissible to stage sit-ins or cause destruction.
Similarly, carrying out suicide attacks as a form of protest is also impermissible.
Such actions spread disorder, unrest, anarchy, and corruption in the country.
This is a great tribulation (fitnah) which Islam absolutely does not permit.
➋
It is mentioned in the hadith that the Messenger of Allah (sallallahu alayhi wa sallam) said:
"After me, there will be rulers who will have satanic hearts in human bodies; they will not care for my way (sunnah)."
Hudhayfah ibn al-Yaman (radi Allahu anhu) asked:
"O Messenger of Allah (sallallahu alayhi wa sallam)! What is the command for us in such circumstances?" He (sallallahu alayhi wa sallam) replied:
"Listen to them and obey them, even if they consume your wealth and strike your back."
(Sahih Muslim, al-Imarah, Hadith: 4785(1847))
➌
If it is possible to depose such a ruler without causing tribulation and corruption, then it is necessary to depose him; otherwise, patience should be exercised.
In such circumstances, it is not correct to unnecessarily confront the government, nor should a "fill the jails" movement be started.
➍
In any case, a Muslim should, with wisdom, continue to openly speak the word of truth.
He should harbor feelings of aversion in his heart towards such wrongdoer rulers and continue to pray to Allah Ta'ala for guidance.
Armed action must be avoided in every situation.
Such movements bring more harm than benefit; in such times of tribulation, one should act with great foresight and not do anything out of emotion
that would harm Islam or the people of Islam.
And Allah knows best.
➊
The connection of these hadiths with tribulations (fitan) is as follows: When a person is a formal citizen of a country, it is necessary for him to respect the laws of the country and to obey the rulers in matters.
If he sees that his rights are not being given or the rulers are adopting an incorrect attitude, then he is permitted to protest, provided he does not take the law into his own hands. However, this protest should not take the form of civil disobedience, nor is it permissible to stage sit-ins or cause destruction.
Similarly, carrying out suicide attacks as a form of protest is also impermissible.
Such actions spread disorder, unrest, anarchy, and corruption in the country.
This is a great tribulation (fitnah) which Islam absolutely does not permit.
➋
It is mentioned in the hadith that the Messenger of Allah (sallallahu alayhi wa sallam) said:
"After me, there will be rulers who will have satanic hearts in human bodies; they will not care for my way (sunnah)."
Hudhayfah ibn al-Yaman (radi Allahu anhu) asked:
"O Messenger of Allah (sallallahu alayhi wa sallam)! What is the command for us in such circumstances?" He (sallallahu alayhi wa sallam) replied:
"Listen to them and obey them, even if they consume your wealth and strike your back."
(Sahih Muslim, al-Imarah, Hadith: 4785(1847))
➌
If it is possible to depose such a ruler without causing tribulation and corruption, then it is necessary to depose him; otherwise, patience should be exercised.
In such circumstances, it is not correct to unnecessarily confront the government, nor should a "fill the jails" movement be started.
➍
In any case, a Muslim should, with wisdom, continue to openly speak the word of truth.
He should harbor feelings of aversion in his heart towards such wrongdoer rulers and continue to pray to Allah Ta'ala for guidance.
Armed action must be avoided in every situation.
Such movements bring more harm than benefit; in such times of tribulation, one should act with great foresight and not do anything out of emotion
that would harm Islam or the people of Islam.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7056
Hafiz Muhammad Ameen
(1) The relevance of the hadith to the chapter is absolutely clear: pledging allegiance to the Imam for hearing and obeying is legislated.
(2) Listening to and obeying the legitimate leader (shar‘i amir) is obligatory upon every Muslim in every circumstance—whether in hardship or ease, in happiness or displeasure, whether one likes it or dislikes it. That is, the obligation to obey is not affected by changing circumstances. One must obey in every situation to the extent of one’s ability, except if there is a legitimate (shar‘i) excuse.
(3) As long as the legitimate leader (shar‘i amir) himself remains committed to obedience to Allah, he cannot be deposed, nor can one withdraw from obeying him. However, if clear disbelief (kufr) is seen in any leader or Imam, then obedience and compliance are no longer obligatory; rather, if one has the power, he should be deposed, or at the very least, efforts should be made for his removal.
(4) Remaining firm upon the truth, as well as expressing the truth in the form of enjoining good (amr bil ma‘ruf) and forbidding evil (nahy ‘an al-munkar), is necessary for every person in every place. There is absolutely no need to care about the blame of any blamer in this matter.
(5) “Ease and hardship”: Whether the leader’s command brings us hardship or ease, whether we are pleased or displeased with it, whether we like it or dislike it, we will obey him, provided that it is not against the Shari‘ah.
(6) “We will not seize (the authority)”: That is, we will not rebel against him due to any displeasure or because of any mistake of the leader, except if clear disbelief (kufr) is committed by him, then his leadership is, according to the Shari‘ah, terminated. The command not to rebel applies to every leader, whether he is elected or appointed by an elected leader.
(7) “We will not fear”: This means that we will not refrain from speaking the truth out of fear of anyone’s blame or displeasure. However, in matters of sin, one should fear people’s blame so that a person may avoid sins.
(2) Listening to and obeying the legitimate leader (shar‘i amir) is obligatory upon every Muslim in every circumstance—whether in hardship or ease, in happiness or displeasure, whether one likes it or dislikes it. That is, the obligation to obey is not affected by changing circumstances. One must obey in every situation to the extent of one’s ability, except if there is a legitimate (shar‘i) excuse.
(3) As long as the legitimate leader (shar‘i amir) himself remains committed to obedience to Allah, he cannot be deposed, nor can one withdraw from obeying him. However, if clear disbelief (kufr) is seen in any leader or Imam, then obedience and compliance are no longer obligatory; rather, if one has the power, he should be deposed, or at the very least, efforts should be made for his removal.
(4) Remaining firm upon the truth, as well as expressing the truth in the form of enjoining good (amr bil ma‘ruf) and forbidding evil (nahy ‘an al-munkar), is necessary for every person in every place. There is absolutely no need to care about the blame of any blamer in this matter.
(5) “Ease and hardship”: Whether the leader’s command brings us hardship or ease, whether we are pleased or displeased with it, whether we like it or dislike it, we will obey him, provided that it is not against the Shari‘ah.
(6) “We will not seize (the authority)”: That is, we will not rebel against him due to any displeasure or because of any mistake of the leader, except if clear disbelief (kufr) is committed by him, then his leadership is, according to the Shari‘ah, terminated. The command not to rebel applies to every leader, whether he is elected or appointed by an elected leader.
(7) “We will not fear”: This means that we will not refrain from speaking the truth out of fear of anyone’s blame or displeasure. However, in matters of sin, one should fear people’s blame so that a person may avoid sins.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4154
Hafiz Muhammad Ameen
Urdu marginal note:
"Wherever you may be"—whether you are at home, outside in the marketplace, or in the court, even in the presence of an oppressive and tyrannical ruler or authority, you will speak the truth.
"Wherever you may be"—whether you are at home, outside in the marketplace, or in the court, even in the presence of an oppressive and tyrannical ruler or authority, you will speak the truth.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4157
Hafiz Muhammad Ameen
“It may be that preference is given”—it is evident that not everyone can be given positions, even if they are qualified; furthermore, it is possible for the leader (amir) to make a mistake, such that he may not treat every person according to his rank. In such a situation, someone may say that so-and-so was given preference over me and I was not treated according to my status and rank. However, on the basis of this alone, it cannot be deemed permissible to rebel against the leader or to disobey him. Therefore, even in such circumstances, one must remain loyal to the leader and obey him; otherwise, he will be deserving of punishment according to the Shari‘ah. After the passing of the Messenger of Allah (sallallahu alayhi wa sallam), the leadership and governance was given only to the Quraysh among the Muhajirun, and the Ansar were deprived of it. Yet, praise be upon these most sincere people, that despite being in their own city and in the majority, they wholeheartedly accepted the leadership of the Quraysh and never even thought of opposing it. Radi Allahu ‘anhum wa ardaahum.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4159
Hafiz Muhammad Ameen
English Translation:
A ruler, leader, or imam cannot be rebelled against merely on account of a mistake, because no one is free from error. After such a person, would you then appoint an angel as ruler or imam? The new ruler will also be a human being. Furthermore, are those who rebel themselves free from error and infallible? However, if clear disbelief (kufr) is committed by the ruler or imam, then he should be removed by force.
A ruler, leader, or imam cannot be rebelled against merely on account of a mistake, because no one is free from error. After such a person, would you then appoint an angel as ruler or imam? The new ruler will also be a human being. Furthermore, are those who rebel themselves free from error and infallible? However, if clear disbelief (kufr) is committed by the ruler or imam, then he should be removed by force.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4156
