Taken from: Fatawa Amunpuri by Shaykh Ghulam Mustafa Zaheer Amunpuri
What is the ruling regarding an Administrative Ameer?
There are two types of Ameer (leader):
① Shar‘i Ameer
② Administrative Ameer
Shar‘i Ameer refers to that ruler or leader upon whose leadership all Muslims of correct belief are united. Rebellion against a Shar‘i Ameer is considered revolt.
Administrative Ameer refers to a leader whom some Muslims appoint for the supervision of certain affairs. From the Shar‘i evidences, the necessity and importance of such an administrative leader become clear. A household cannot function without a head; how then can a group or community of Muslims function without an Ameer?
Forming an administrative group within Shar‘i limits is permissible, and such groups bring undeniable benefits. Work that is difficult individually becomes easier and stronger through organized effort. The Ameer of a group has access to higher authorities, representing the people of truth on official platforms. A structured and organized system of da‘wah and tabligh through such groups proves far more effective. If disputes arise among members, the Ameer can reconcile between them. If any member is struck with calamity, the group can support him effectively. If oppression is committed by people of falsehood against an individual, the group can pursue legal action. Similarly, dealing with fitnah becomes easier collectively than individually.
However, such groups remain beneficial only as long as they function within the limits of Shari‘ah. Sadly, it is often observed that members of one group of Ahl al-Haqq harbor hatred for members of another, speak disrespectfully about their scholars, avoid their mosques, boycott their gatherings and conferences, and even raise slogans against one another. This is sheer partisanship and contrary to the creed of al-Wala’ wal-Bara’. It has no Shar‘i basis.
It is permissible to have more than one group among Ahl al-Haqq, each serving different purposes—for example, one focusing on welfare and relief work, another on nationwide da‘wah, lectures, and conferences, and a third on some other valid objective. As long as their beliefs and practices conform to Ahl al-Sunnah wal-Jama‘ah, they are all groups of truth, united under Allah’s support. They must love one another for the sake of Allah, for this relates to al-Wala’ wal-Bara’.
Unfortunately, it is seen not only between different groups but even within the same group that members indulge in propaganda against each other, pursue character assassination for leadership roles, backbite, slander, and foster hatred. This is a great tragedy that requires the Ameers of such groups to adopt a corrective strategy.
✿ Narrated ‘Ali ibn Abi Talib (رضي الله عنه):
بعث النبى صلى الله عليه وسلم سرية، وأمر عليهم رجلا من الأنصار… إنما الطاعة فى المعروف
The Prophet (ﷺ) sent out a military expedition and appointed an Ansari as their leader. He instructed them to obey him. The leader, in anger, commanded them to gather wood, kindle a fire, and enter it. They prepared to do so, but some said: “We followed the Prophet (ﷺ) to escape from the Fire; how then can we enter it?” While they were debating, the fire went out and his anger subsided. This was mentioned to the Prophet (ﷺ), who said: “Had they entered it, they would never have come out. Obedience is only in what is right.”
(Sahih al-Bukhari: 7145, Sahih Muslim: 1840)
This Hadith proves that if an Administrative Ameer commands something un-Islamic, obedience is not due. Scholars and muftis of the group must intervene timely. Defending un-Islamic policies or extracting arguments to support them is wrong, for if even the un-Islamic order of a Companion could be rejected, then the un-Islamic decisions of others are to be rejected all the more. Ameers must therefore consult scholars in all policies to avoid conflict and discord.
✿ Narrated ‘Abdullah ibn Mas‘ud (رضي الله عنه):
إذا كنتم ثلاثة فى سفر، فأمروا أحدكم
“When three of you go out on a journey, appoint one of you as an Ameer.”
(Musnad Ibn al-Ja‘d: 430, chain authentic)
✿ Imam al-Shawkani (رحمه الله, 1250H) said:
This Hadith proves that when three or more people are together, it is legislated for them to appoint an Ameer. This prevents disagreements that lead to destruction. Without an Ameer, each person acts independently according to his own desires, leading to ruin. With an Ameer, differences are reduced, and unity is achieved. If this is legislated for three travelers in a deserted land, then it is even more appropriate and necessary for those living in towns and cities, who need justice in disputes and protection from oppression.
(Nayl al-Awtar, 8/294)
❖ Question:
What is the ruling regarding an Administrative Ameer?
❖ Answer:
There are two types of Ameer (leader):
① Shar‘i Ameer
② Administrative Ameer
Shar‘i Ameer refers to that ruler or leader upon whose leadership all Muslims of correct belief are united. Rebellion against a Shar‘i Ameer is considered revolt.
Administrative Ameer refers to a leader whom some Muslims appoint for the supervision of certain affairs. From the Shar‘i evidences, the necessity and importance of such an administrative leader become clear. A household cannot function without a head; how then can a group or community of Muslims function without an Ameer?
Forming an administrative group within Shar‘i limits is permissible, and such groups bring undeniable benefits. Work that is difficult individually becomes easier and stronger through organized effort. The Ameer of a group has access to higher authorities, representing the people of truth on official platforms. A structured and organized system of da‘wah and tabligh through such groups proves far more effective. If disputes arise among members, the Ameer can reconcile between them. If any member is struck with calamity, the group can support him effectively. If oppression is committed by people of falsehood against an individual, the group can pursue legal action. Similarly, dealing with fitnah becomes easier collectively than individually.
However, such groups remain beneficial only as long as they function within the limits of Shari‘ah. Sadly, it is often observed that members of one group of Ahl al-Haqq harbor hatred for members of another, speak disrespectfully about their scholars, avoid their mosques, boycott their gatherings and conferences, and even raise slogans against one another. This is sheer partisanship and contrary to the creed of al-Wala’ wal-Bara’. It has no Shar‘i basis.
It is permissible to have more than one group among Ahl al-Haqq, each serving different purposes—for example, one focusing on welfare and relief work, another on nationwide da‘wah, lectures, and conferences, and a third on some other valid objective. As long as their beliefs and practices conform to Ahl al-Sunnah wal-Jama‘ah, they are all groups of truth, united under Allah’s support. They must love one another for the sake of Allah, for this relates to al-Wala’ wal-Bara’.
Unfortunately, it is seen not only between different groups but even within the same group that members indulge in propaganda against each other, pursue character assassination for leadership roles, backbite, slander, and foster hatred. This is a great tragedy that requires the Ameers of such groups to adopt a corrective strategy.
❖ Evidences from Hadith and Athar
✿ Narrated ‘Ali ibn Abi Talib (رضي الله عنه):
بعث النبى صلى الله عليه وسلم سرية، وأمر عليهم رجلا من الأنصار… إنما الطاعة فى المعروف
The Prophet (ﷺ) sent out a military expedition and appointed an Ansari as their leader. He instructed them to obey him. The leader, in anger, commanded them to gather wood, kindle a fire, and enter it. They prepared to do so, but some said: “We followed the Prophet (ﷺ) to escape from the Fire; how then can we enter it?” While they were debating, the fire went out and his anger subsided. This was mentioned to the Prophet (ﷺ), who said: “Had they entered it, they would never have come out. Obedience is only in what is right.”
(Sahih al-Bukhari: 7145, Sahih Muslim: 1840)
This Hadith proves that if an Administrative Ameer commands something un-Islamic, obedience is not due. Scholars and muftis of the group must intervene timely. Defending un-Islamic policies or extracting arguments to support them is wrong, for if even the un-Islamic order of a Companion could be rejected, then the un-Islamic decisions of others are to be rejected all the more. Ameers must therefore consult scholars in all policies to avoid conflict and discord.
✿ Narrated ‘Abdullah ibn Mas‘ud (رضي الله عنه):
إذا كنتم ثلاثة فى سفر، فأمروا أحدكم
“When three of you go out on a journey, appoint one of you as an Ameer.”
(Musnad Ibn al-Ja‘d: 430, chain authentic)
✿ Imam al-Shawkani (رحمه الله, 1250H) said:
This Hadith proves that when three or more people are together, it is legislated for them to appoint an Ameer. This prevents disagreements that lead to destruction. Without an Ameer, each person acts independently according to his own desires, leading to ruin. With an Ameer, differences are reduced, and unity is achieved. If this is legislated for three travelers in a deserted land, then it is even more appropriate and necessary for those living in towns and cities, who need justice in disputes and protection from oppression.
(Nayl al-Awtar, 8/294)
