Muslim

Hadith Gloss:
Vocabulary of the Hadith:
(1)
يَسْتَرْعِيْهِ:
To seek protection and care.
(2)
غَاشٌّ:
One who deceives and betrays.

Benefits and Issues:
(1)
The protection of the subjects’ lives and wealth, honor, dignity, and religion is the responsibility of the ruler. If he deliberately neglects the fulfillment of these rights and duties, then this is a breach of trust and betrayal towards Allah’s creation. Therefore, his real and true punishment is Hellfire. However, if along with this he is a believer, and he also has righteous deeds, then there may be an increase or decrease in this punishment.
(2)
Hazrat Ma’qil (radi Allahu anhu) narrated this hadith at the end of his life because he previously thought that if he narrated this hadith, it would cause turmoil and discord, people would rise up against the ruler, or it would harm them. Now, if he did not narrate it even at the end of his life, it would be concealment of knowledge. Therefore, to avoid this sin, he narrated it at the time of death.

Hadith Footnote:

Hazrat Ma'qil bin Yasar Muzani was among the Companions of the Tree (Ashab al-Shajarah).
He passed away in the year 60 AH.
Radi Allahu anhu wa ardah.

Hadith Commentary:
1.
In one narration, the reason for this is stated as follows: Ubaydullah bin Ziyad was the governor of Basra on behalf of Muawiyah radi Allahu anhu and he committed much bloodshed.
Hazrat Ma'qil bin Yasar radi Allahu anhu wished to advise him.
A similar incident is also narrated from Hazrat Abdullah bin Ma'qil radi Allahu anhu, which Imam Tabarani rahimahullah has mentioned.
Hafiz Ibn Hajar rahimahullah writes that it is possible this incident occurred with both of these noble Companions radi Allahu anhum ajma'in.
In any case, there is a very severe warning in this for oppressive rulers: that any ruler who neglects the rights of Muslims and commits treachery against them will be made to stand in the court of Allah on the Day of Resurrection, and in no way will he be able to escape the punishment of Allah.
Allah ta'ala has made Paradise forbidden for such a person.

2.
From this hadith, it is understood that it is the duty of the ruler of the time that he should leave no stone unturned in wishing well for those under his authority.
If he is negligent in wishing well for the public, he will be deprived of Paradise, and even of its fragrance.
(Fath al-Bari 13/159)

Lexical Explanation:
«اسْتَرْعَـاهُ» means to appoint as a ruler and leader.
«رَعِيَّة» Its plural is "ra'aya", meaning the public and the subjects.

Understanding the Hadith:
From this hadith, it is understood that it is forbidden and a major sin for rulers and leaders to deceive the public and usurp their rights, and Paradise is forbidden for such rulers. Therefore, if any ruler or leader wishes to be admitted into Paradise, he should fulfill all the rights of his subjects, not oppress or wrong them, not act unjustly towards them, not impose unlawful taxes upon them, and provide them protection from terrorists and bandits, etc. The ruler should remember that a just ruler will be among those seven fortunate ones on the Day of Judgment whom Allah will grant His shade. [أخرجه البخاري : 660 و مسلم : 1031]

Hadith Commentary:
In the narration of Tabarani, it is further mentioned that although the fragrance of Paradise can be sensed from a distance of seventy years’ journey.
In another narration of Tabarani, it is stated that this Ubaydullah ibn Ziyad was a tyrannical and bloodthirsty youth whom Muawiyah (radi Allahu anhu) had appointed as governor. He used to commit much bloodshed, until finally the Companion Ma'qil ibn Yasar (radi Allahu anhu) advised him to refrain from such actions, at least for the Hereafter.

Hadith Commentary: Benefits and Issues: Ubaydullah bin Ziyad was an extremely harsh governor, and preaching or admonishing him was futile. This very fact contributed further to his severity. Therefore, in the final stage of his life, Hazrat Ma'qil bin Yasar radi Allahu anhu fulfilled the duty of preaching solely out of fear of concealing knowledge. For he believed that saying anything to him (Ubaydullah) would be fruitless, and would only make oneself an unnecessary target of his anger and wrath. At the time of death, however, there was no danger from his arrogance.

Takhrij:
[بخاري 7150],
[مسلم، الايمان142],
[تحفة الاشراف 464/8،461/8]
Benefits:
➊ Imam Bukhari rahimahullah has narrated this narration from Hasan radi Allahu anhu, in which there is an incident that Ubaydullah bin Ziyad came to visit Ma'qil bin Yasar radi Allahu anhu during his illness. This is the incident of the illness in which Ma'qil radi Allahu anhu passed away. Ubaydullah was the governor of Basra during the time of Mu'awiyah radi Allahu anhu and his son Yazid, so on this occasion Ma'qil radi Allahu anhu narrated this hadith to him.
The wording mentioned in Bulugh al-Maram is from one narration of Muslim.
Another narration of Muslim is as follows:
«ما من امير يلي امر المسلمين ثم لا يجهد لهم وينصح إلا لم يدخل معهم الجنة» [ مسلم / الايمان 366]
"Whoever is appointed as a ruler over the affairs of the Muslims, but does not strive for their betterment nor sincerely advise them, he will not enter Paradise with them."
➋ In this hadith, there is a severe warning for those rulers who do not make every effort for the betterment of their subjects, nor sincerely advise them, but rather deceive them and leave this world in such a state without repenting—that Paradise is forbidden for them. For how will they fulfill the rights of so many people on the Day of Judgment? Allah Ta'ala will not please His servants on His own behalf by fulfilling their rights Himself and sending the deceiving and oppressive rulers to Paradise; rather, He will surely throw them into Hell in exchange for those rights.
The meaning of Paradise being forbidden in this hadith is that entering Paradise at the very beginning, without first going to Hell, is forbidden for them. This interpretation is made because Paradise is forbidden forever only for the disbelievers. Allah Ta'ala has said:
«إِنَّهُ مَن يُشْرِكْ بِاللَّـهِ فَقَدْ حَرَّمَ اللَّـهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ» [5-المائدة:72]
"Indeed, whoever associates partners with Allah, Allah has forbidden Paradise for him, and his abode is the Fire."
And regarding the water and provision of Paradise, He said:
«إِنَّ اللَّـهَ حَرَّمَهُمَا عَلَى الْكَافِرِينَ» [7-الأعراف:50 ]
"Allah has forbidden both of these things for the disbelievers."
Therefore, if these words are mentioned regarding a Muslim, that Paradise is forbidden for him, it means that entry into Paradise at the beginning is forbidden for him.
In the hadith under discussion, the second narration of Muslim supports this meaning, in which the Prophet sallallahu alayhi wa sallam said: «لم يدخل معهم الجنة» "Whoever does not sincerely advise his subjects will not enter Paradise with them." However, if after receiving punishment for his sins and excesses, he eventually enters Paradise, that is a different matter.
➌ Sincere advice to the subjects means that he should desire for them what he desires for himself, protect their lives, wealth, honor, and dignity, and thwart every attempt to corrupt their intellect. For this purpose, he should enforce the prescribed punishments (hudud) set by Allah for murder, robbery, theft, adultery, slander, and drinking alcohol, prevent the spread of indecency, listen to the cries of the oppressed, and not isolate or distance himself from his subjects. When making judgments, he should decide according to the truth rather than his own desires, continue jihad for the protection of Islam and Muslims, arrange for the teaching of Qur'an and Sunnah for their upbringing, and appoint to all their affairs only those people who, after his utmost effort and diligence, he finds to be more qualified for the task than all others. He should be just in the distribution of wealth and other benefits. Such a ruler holds a very high rank with Allah. The Messenger of Allah sallallahu alayhi wa sallam said that Allah Ta'ala will grant shade to seven types of people on the Day of Judgment, when there will be no shade except His shade. The very first person the Prophet sallallahu alayhi wa sallam mentioned is the just ruler. [بخاري ۔ الاذان / 36]
Abdullah bin Amr radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said:
«إن المقسطين عند الله على منابر من نور عن يمين الرحمن عز وجل وكلتا يديه يمين الذين يعدلون في حكمهم واهليهم وما ولوا» [مسلم / الامارة : 4721 ]
"The just will be on pulpits of light at the right hand of the Most Merciful, Exalted is He, and both His hands are right. These are those who are just in their rulings, with their families, and in whatever they are responsible for."
➍ In contrast to sincere advice is deception, which is to give precedence to one's own desires in every matter, to destroy the lives, wealth, and honor of the subjects, to abolish the prescribed punishments (hudud) and jihad, to unjustly dispose of the wealth of Muslims according to one's own will, to not redress their grievances, to impose unlawful taxes and make their lives bitter, to give free rein to the corrupt to oppress the subjects, to appoint to governmental responsibilities not the qualified but those who flatter and support him unjustly, to conspire with the enemies of Muslims and thereby harm Islam and the Muslims. For such rulers, the Messenger of Allah sallallahu alayhi wa sallam has warned that Paradise is forbidden for them.

Takhrij:
«أخرجه البخاري، الأحكام، باب من استرعي رعية فلم ينصح، حديث:7150، ومسلم، الإيمان، باب استحقاق الوالي الغاش لرعيته النار، حديث:142.»©Explanation:
➊ The head of state and the leader should treat their subjects with good conduct, provide justice to everyone, not commit injustice against anyone nor allow others to do so, create ease and gentleness in their affairs, and not place them in difficulties and hardships. He should not hold the public accountable for minor faults, should adopt an attitude of forgiveness and pardon, provide them with every possible facility, not lay hands on their wealth, not violate their honor and dignity, not make life difficult for the people through excessive taxation, and should provide them protection from thieves, robbers, and terrorists.

And if, on the contrary, he sucks the blood of the people, then for such rulers there is a severe warning in this hadith that Allah Ta'ala will not admit them into His Paradise.

➋ The prohibition from Paradise clearly indicates that deceiving the subjects is a major sin (kabirah), therefore, if rulers and leaders desire entry into Paradise, they should refrain from such actions.