Muslim

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.

Hadith Commentary: Benefits and Issues: This hadith establishes that it is not permissible to revolt against any government until it openly commits disbelief (kufr). However, if it does commit open disbelief, then it is permissible to revolt against it, but only in the case where there is a possibility of a fruitful outcome, and not merely fitnah (discord), corruption, and bloodshed, the result of which would be even greater disorder and corruption than before. As is seen nowadays, in democratic governments, the struggle for power often leads to bloodshed, but the situation becomes even worse than before, because nowadays every party is afflicted with the lust for power, and none are truly sincere to Islam.

However, if, according to the Shari‘ah principles and regulations, all people adhere to what is right (ma‘ruf) and do not obey the rulers in matters of disobedience (ma‘siyah), and all the public and every department of the government—judiciary, administration, military, and legislature—are themselves bound to Islam and refuse to accept the government’s un-Islamic commands, then the government will, of its own accord, abolish un-Islamic rulings and be compelled to implement Islamic Shari‘ah. But without this, the strikes and protests that are carried out against the government nowadays—blocking roads, setting national property on fire, damaging people’s property, and at times causing loss of human life—these collective strikes and fruitless demonstrations, from the perspective of the Shari‘ah, are against Islam. Therefore, nothing can be achieved from them except loss.

The continuity of history, and especially our own national history, is clear evidence that rebellion and revolt against rulers has never, in any circumstance, proven to be a source of good for the Ummah or for Islam. The situation has always become worse than before.

(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.

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.

“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.

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.

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.