KHUTAB VI: 1. REVOLTING AGAINST IMPIOUS RULERS (1)
1.
REVOLTING AGAINST IMPIOUS RULERS (1)
Long, long ago, in summer (June and
July) in 1988, my Egyptian friend and I were taking a journey with his car to
Yellowknife in the Northwest Territories of Canada. We stopped on the way to
have rest and made fire for our food and drink. After we finished our meal and
drink he kept the fire burning with wood which I considered wasting. So, I told
him: “Do you realize how long it took to grow a tree, just to burn it for
nothing?” He said: “What about bush fire, where so many trees are burned for
nothing?” Different view makes different attitude and behaviour.
Now, 25 years later, the same question
comes to my mind. In order to raise a child to become a young man to defend our
country, religion etc. it takes over twenty years, not to mention the
nine-month suffering of his mother carrying him in her womb before he was born.
We have a very long list of young Palestinian men who sacrificed their lives in
defending their rights, even before reaching their thirties, and the list is
going on and on. Palestinian mothers keep raising their children to become one
day martyrs in defending their home-land. It is not an easy job to raise a
child for over twenty-years to become a hero. A mother might have two, three,
even more children to raise, and they grow up to sacrifice their lives.
When we see the
situation in the Middle-East, such as Egypt, Syria, and Lebanon I remember what
my friend did and said when he burned the wood wasting trees, and compared it
to bush fire. Bush fire is accidental, unless a crazy arson does it, whereas
the situation in the Middle-East which almost like a civil war, is not
accidental, but the works of human, our own brothers and sisters in faith who
are at each other’s throat. This is the consequence of revolting against their
rulers. This situation could have been avoided, if everyone followed reason,
rather than emotion, the teachings of Islam, rather than their own passion and
the whisper of Satan who is our real enemy.
The
Qur’an gives us a very valuable moral lesson in the history of Hābīl and Qābīl (Abel and Cain). Allah said:
وَاتْلُ
عَلَيْهِمْ نَبَأَ ابْنَيْ آَدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا
فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ
مِنَ الْآَخَرِ قَالَ لَأَقْتُلَنَّكَ قَالَ
إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ . لَئِنْ بَسَطْتَ إِلَيَّ
يَدَكَ
لِتَقْتُلَنِي
مَا أَنَا بِبَاسِطٍ يَدِيَ إِلَيْكَ لِأَقْتُلَكَ إِنِّي أَخَافُ اللَّهَ رَبَّ
الْعَالَمِينَ .
إِنِّي
أُرِيدُ أَنْ تَبُوءَ بِإِثْمِي وَإِثْمِكَ فَتَكُونَ مِنْ أَصْحَابِ النَّارِ
وَذَلِكَ
جَزَاءُ
الظَّالِمِينَ. فَطَوَّعَتْ لَهُ نَفْسُهُ قَتْلَ أَخِيهِ فَقَتَلَهُ فَأَصْبَحَ
مِنَ الْخَاسِرِينَ (المائدة : 27-30)
And
recite (O Muhammad) to them (the Jews) the
Story of
the two sons of Adam (Hābīl and Qābīl –Abel
and Cain)
in truth; when each offered a sacrifice (to Allah),
it was accepted
from one but not from the other. The latter
said to
the former “I will surely kill you.” The former said:
“Verily
Allah accepts only from those who are pious. If you
do stretch
your hand against me to kill me, I shall never
stretch
my hand against you to kill you: for I fear Allah the
Lord of
the worlds (mankind, jinn and all that exists). Verily,
I intend
to let you draw my sin on yourself as well As yours,
then you
will be one of the dwellers of the Fire;
and that
is the
recompense of wrong-doers.” So, the nafs (self) of
of the
other (latter one) encouraged him and
made fair-
seeming to him the murder of his brother; he
murdered
him and became one of the losers.(Q. 5: 27-30)
Out of
jealousy Hābīl killed his own brother Qābīl in cold blood.
There
are two views among Muslim scholars concerning rebellion against oppressive, unjust,
impious, or oppressive rulers. The first view is that it permissible, which is
the view of the minority of scholars, whereas the second view is that it is
prohibited to do so which is the view of the majority of Muslim scholars. Among
the arguments of those who allow it are as follows:
1. Allah says in the Qur’an,
وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا
فَأَصْلِحُوا بَيْنَهُمَا فَإِنْ بَغَتْ إِحْدَاهُمَا
عَلَى الْأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى
تَفِيءَ إِلَى أَمْرِ اللَّهِ فَإِنْ فَاءَتْ فَأَصْلِحُوا
بَيْنَهُمَا
بِالْعَدْلِ وَأَقْسِطُوا إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ ( الحجرات:9)
If two parties among the believers fall into a
quarrel,
Make peace
between them. But if one of them transgresses
beyond bounds
against the other, then fight (all) against
the one that
transgresses until it complies with the
command of Allah.(Q. 49:9)
They say that
since tyrannical ruler and those who follow him transgress beyond bounds
against the other party, then fighting them is justifiable.
2. Allah says:
وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ
فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا
قَالَ وَمِنْ ذُرِّيَّتِي قَالَ لَا يَنَالُ عَهْدِي
الظَّالِمِينَ ( البقرة:124)
And (remember) when the Lord of Ibrāhīm (Abraham) (i.e.,
Allah) tried him with (certain) Commands, which he
fulfilled. He (Allah) said (to him), “Verily, I am going to make you an Imām (a
leader) for mankind (to follow you). Ibrāhīm (Abraham) said, “And for my
offspring (to make leaders).” (Allah) said, My Promise does not extend to the
wrong-doers.” (Q. 2:124)
They say that since it is not permissible for
wrongdoers to obtain leadership, it becomes obligatory to rebel against him to
stop him from committing wrongdoings.
3. Allah says:
... وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلَا
تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ ... ( المائدة:2)
Help one another in righteousness and piety, but
help not one
another in sin and rancor (Q. 5:2)
They say that
not revolting against the tyrant is tantamount to helping him in his committing
sin and rancor.
4. Islam enjoins Muslims to do what is right and
prohibits them from doing what is wrong. Allah says,
وَلْتَكُنْ
مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ
وَيَنْهَوْنَ عَنِ الْمُنْكَرِ
وَأُولَئِكَ
هُمُ الْمُفْلِحُونَ (آل عمران:104)
Let there
arise of you a band of people inviting
to all thatis good, enjoining what is right, and
forbidding what
is wrong they are the ones to
attain felicity (Q. 3:104)
The Prophet s.a.w. says,
مَنْ رَأَى
مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ فَإِنْ لَمْ يَسْتَطِعْ
فَبِلِسَانِهِ
فَإِنْ لَمْ
يَسْتَطِعْ فَبِقَلْبِهِ وَذَلِكَ أَضْعَفُ الْإِيمَانِ
(رواه
مسلم والترمذي وأبو داؤد و النسائي و ابن ماجه)
Whoever of you sees an evil must then change it with
his hand. If he is unable to do so, then [he must
change it]
with his
tongue. And if he is unable to do so, then [he
must change it]
with his heart. And that is the
slightest [effect of] faith.
(Reported by Muslim, al-Tirmidhī, Abū Dā’ūd,
al-Nasā’ī and Ibn
Mājah)
5. The Prophet’s statement that there is no obedience in
a matter involving disobedience to Allah. He says,
السَّمْعُ
وَالطَّاعَةُ عَلَى الْمَرْءِ الْمُسْلِمِ فِيمَا أَحَبَّ أَوْ كَرِهَ إِلَّا أَنْ
يُؤْمَرَ بِمَعْصِيَةٍ فَإِنْ أُمِرَ
بِمَعْصِيَةٍ
فَلَا سَمْعَ وَلَا طَاعَةَ (رواه البخاري و مسلم والترمذي وأبو داؤد والنسائي و
أحمد)
Hearing and obeying are upon a person concerning what
he likes and what he dislikes, unless he is ordered to do an act of
disobedience [to Allah]. If he is ordered to do an act of disobedience, there
is no hearing or obeying.
(Reported by Bukhārī, Muslim, al-Tirmidhī,
Abū Dā’ūd, al-Nasā’ī and Aḥmad)
6. The Prophet s.a.w. indicates the danger of
misguiding rulers when he says,
إِنِّي
أَخَافُ عَلَى أُمَّتِي الْأَئِمَّةَ الْمُضِلِّيْن
(رواه الترمذي
وأبو داؤد و أحمد)
I fear for my Nation from the misguiding rulers.
(Reported by al-Tirmidhī, Abū Dā’ūd, and Aḥmad)
They say that it implies
revolting against them.
7. Muslim scholars agree that any Muslim group that
refuses to abide by Islamic law is to be fought. This could imply fighting
governments that rule by man-made laws rather than the Sharī‘ah.
According to the majority of Muslim scholars the above arguments do not
imply rebellion against unjust rulers. Fighting against the group that
transgresses, and revolting against a ruler is itself a kind of transgression.
Instead of fighting the unjust ruler which could lead to bloodshed, trials and
affliction, people are ordered to be patient. The obligation of enjoining of
what is good and prohibiting evil should not be used as evidence in justifying
rebellion against unjust rulers. Disobeying unjust rulers who orders to commit
sin, does not necessarily mean removing him from his position. Imām al-Nawawī,
for example, says: “As for rebellion against them [rulers], this is forbidden
according to the consensus of the Muslims, even if they were impious,
oppressors.” An oppressive ruler is better than anarchy.
The
Prophet’s statement indicating the prohibition of revolting against unjust rulers
is as follows:
خِيَارُ أَئِمَّتِكُمُ
الَّذِيْنَ تُحِبُّوْنَهُمْ وَيُحِبُّوْنَكُمْ ، وَتُصَلُّوْنَ عَلَيْهِمْ وَيُصَلُّوْنَ
عَلَيْكُمْ ،
وَشِرَارُ أَئِمَّتِكُمُ
اَّلذِيْنَ تُبْغِضُوْنَهُمْ وَيُبْغِضُوْنَكُمْ ، وَتَلْعَنُوْنَهُمْ وَيَلْعَنُوْنَكُمْ ، قُلْنَا :
ياَ رَسُوْلَ
اللهِ أَفَلَا نُنَابِذُهُمْ عِنْدَ ذَلِكَ ؟ ، فَقَالَ : لاَ مَا أَقَامُوْا فِيْكُم
الصَّلاةَ ،
إلاَّ مَنْ وَلِيَ
عَلَيْهِ وَالٍ فَرَآهُ يَأْتِي شَيْئًا مِنْ مَعْصِيَةِ اللهِ فَلْيَكْرَهْ مَا يَأْتِي
مِنْ
مَعْصِيَةِ
اللهِ ، وَلَا يَنْزِعَنَّ يَدًا مِنْ طَاعَةِ.
(رواه مسلم و أحمد و
الدارمي و البيهقي)
“The best of your rulers are those whom you love and
they love you. You pray over them and they pray over
you.
The worst of your rulers are those whom you have and
they
hate you. You
curse them and they curse you.” They said,
“O Messenger of
Allah, shall we fight and oppose them over that?”
He replied, “ No, not as long as they
establish the
prayer among
you. If someone is appointed over a person
and he sees
some act of isobedience to Allah from him,
he should
dislike what he does of disobedience to Allah
but he should
not remove his hand from obedience.”
(Reported by Muslim, Aḥmad,
al-Dārimī, and al-Bayhaqī)
One example is Imām Abū Ḥanīfah who did not accept
al-Manṣūr as the rightful caliph was offered a position of the Qāḍī al-Quḍāt
(Chief Judge) of the State in 146/763. He refused the offer politely, saying
that he was not fit for the position. “You are lying,” said al-Manṣūr, and Abū Ḥanīfah
said, “If I am lying, then how can you appoint a liar to the exalted post of a
Chief Qadi (Judge)?” He also said, even if he were to accept this position, and
the caliph wanted him to pass his judgment on his favour, or to be thrown into
the river, surely, he would choose to be thrown into the river.
Al-Manṣūr imprisoned him and thrashed him with a
stick, but he became more popular, that the caliph allowed him to teach in the
prison. Out of frustration, the caliph poisoned him, and died in the prison of
Baghdad in 150/767 at the age of 70. His funeral was attended by over fifty
thousand people and the funeral prayer was performed six times. The qāḍī
who washed his body said to him, ‘You are the greatest faqīh (jurisprudent)
and most pious man of our time.”
But this view of the minority is being adopted by many people in Muslim
countries. People revolted against their rulers whom they considered corrupt,
and the rulers oppressed the rebels. The consequence: bloodshed, sufferings of
people including elders, women and children who are not involved in the
conflict. They have become unsafe in their own homes, and many of them took
refuge to neighboring countries. Most refugees nowadays are Muslims from Muslim
countries. It may take and sacrifice thousands and thousands of innocent people
to replace a corrupt ruler. May Allah guide us all to the right path.
(CIVIC, 30.08.13)
Sources:
1. Al-Maktabah al-Shāmilah
2. Al-Mutairi, Dr.Abdul Rahman (trans. Jamaal al-Din
Zarabozo), Religious Extremism in the
Lives of Contemporary Muslims. Denver: al-Basheer Publication &
Translation, 2001
4. http://en.wikipedia.org/wiki/Abū_Ḥanīfa
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