The incorrect manhaj of advising the Muslim rulers (#Qadiyyah)
What is the correct manhaj (methodology) of advising the Muslim rulers
Bismillaah Al-Hamdulillaah wa salatu wa salaamu 'ala rasulullaah
Advising the Muslim Rulers is from the most important matters of the Deen, from the works of the noble Shaykh Ahmad Bazmool (hafidhahullaah)
Advising the Muslim Rulers is from the most important matters of the Deen. On the authority of Tameem ad-Daaree (may Allaah be pleased with him) that the Prophet (sallallaahu alayhi wa sallam) said:
"The Deen is Naseehah (Sincerity/Advice)." We (The companions) said: "For who?" The Prophet (sallallaahu alayhi wa sallam) said: "For Allaah, His book, His messenger, the leaders of the Muslims and their common folk." (Muslim)
On the authority of Abdillaah bin Mas'ood (may Allaah be pleased with him) on the Prophet (sallallaahu alayhi wa sallam):
"Three things that the heart of a Muslim will not despise: making the action sincerely for Allaah, advising the leaders of the Muslims, and holding fast to their jamaa'ah..." (Ibn Maajah, Authenticated by Imaam al-Albaanee may Allaah have mercy upon him)
The meaning of this hadeeth is that these three matters which are making the action sincerely for Allaah, advising the Muslim leader, and holding fast to the Jamaa'ah (that which is in accordance to the truth); whoever does them does not have any hatred, deception, or rancour in his heart.
Abu Nu'aym al-Asbahaanee (may Allaah have mercy upon him) said: "Whoever advises the leaders and the rulers is guided, and whoever decieves them is misguided and has transgressed the bounds."
The different ways of advising the rulers
1. Advising the leader in a secret/private manner that's between the leader and the one advising.
2. Advising the leader in front of the people outwardly in his presence while having the ability to advise him privately.
3. Advising the leader in a private manner - which is between the leader and the adviser - then the adviser goes out and spreads what took place amongst the people.
4. Criticizing the leader in his absence in the sittings, the lectures, the khutbas (sermons), and the classes.
*As for the first manner of giving advise to the leader, it is when it is done privately. This is a foundation from the foundations of the methodology of the salaf, which the people of desire and innovation have opposed like the Khawaarij and others. This is based upon that which is on the authority of I'yaad (may Allah be pleased with him) that the Prophet (sallallaahu alayhi wa sallam) said:
"Whoever wants to advise a sultaan (leader/ruler) with a matter, do not do it outwardly but let him take him by the hand and go into seclusion with him. If he accepts it from him then that (is good) and if not then he (the adviser) has fulfilled that which was upon him (to do)." (Musnad of Ahmad, as-Sunnah of Ibn Abee Aa'sim. Authenticated by al-Albaanee may Allaah have mercy upon him).
On the authority of Shaqeeq (may Allaah have mercy upon him) that it was said to Usaamah bin Zayd (may Allaah be pleased with them both):
quote:
"Will you not enter upon Uthmaan (may Allaah be pleased with him) and talk to him?" So he (Usaamah bin Zayd) said: "Do you see that i don't talk to him except that I make you to hear (what I say to him)? By Allaah I have spoken to him in manner which was between me and him without opening an affair that I do not love to be the first one to open it."
(Bukhaaree #3267)
In this narration, we see that the advise given out in the open is an evil affair which will result in their being turmoil. Also, we see that giving the advise privately is the origin in which the advise can be completed without their being turmoil.
*As for the second manner of advise which is to advise the leader out in the open in his presence while having the ability to do it privately. This is exposing (of the faults) and not advice (in reality). It is prohibited for the following reasons:
1. It opposes the hadeeth of I'yaad bin Ghanam (may Allaah be pleased with him)
2. It opposes the narrations of the salaf, as well as their methodology like we have seen in the narration of Usaamah bin Zayd (may Allaah be pleased with them both)
3. It opposes the statement of the Prophet (sallallahu alayhi wa sallam): "Whoever disgraced the sultaan of Allaah in the earth, Allaah will disgrace him." (at-Tirmidhee, authenticated by Imaam al-Albaanee may Allaah have mercy upon him)
*As for the third manner, it is to advise the leader privately in that which is between the adviser and the leader then the adviser goes and spread that which took place amongst the people. This is prohibited based upon the following points:
1. It opposes the hadeeth of I'yaad bin Ghanam (may Allaah be pleased with him). That is because the intent is to not allow the people to be aware of that which has taken place, as evil taken place can/will be the result of that.
2. It is subjected to ar-Riyaa (showing off) and it is a sign of the weakness of one's sincerity.
3. It leads to turmoil, chaos, and separation of the Muslim jamaa'ah.
4. It is from disgracing the leader, therefore opposing the statement of the Prophet (sallallaahu alayhi wa sallam) which was mentioned previously.
*As for the last manner that was mentioned, it is to advise the leader in his absence in the sittings, the lectures, the khutbas, and the classes. This is also prohibited for following reasons:
1. It is considered from the spreading of evil. Allaah has said (what means): "Verily those who love to spread indecency amongst those who believe for them is a painful punishment in the life of this world and in the hereafter, and Allaah knows and you do not." (Surah an-Noor:19)
2. It is backbiting. Allaah has said (what means): "and Do not backbite one another." (Surah al-Hujaraat:12)
On the authority of Abee Hurayrah (may Allaah be pleased with him) that the Prophet (sallallaahu alayhi wa sallam) said: "Do you know what gheebah (backbiting) is?" The companions (may Allaah be pleased with all of them) said: "Allaah and His messenger knows best." The Prophet (sallallaahu alayhi wa sallam) said: "Your mentioning of your brother that which he dislikes." It was said: "Do you see it (to be ok) if what I say is [true] present in my brother?" The Prophet (sallallaahu alayhi wa sallam said: "If what you say is in him then you have backbit him and if it is not in him, then you have slandered him." (Muslim #2579)
3. It opposes the hadeeth of I'yaad bin Ghanam (may Allaah be pleased with him)
4. It opposes the guidance of the righteous predecessors in how the advise should be given.
5. It is from disgracing the leader which is prohibited as has preceded.
6. It leads to the unlawful shedding of blood and unjust killing.
Baarakallaahu feekum. I hope that this was of some benefit to all. These points were taken from the works of the noble Shaykh Ahmad Bazmool (may Allaah preserve him) titled "As-Sunnah in that which is connected to the one in charge of the affairs."
Translated by Abu Yusuf Khaleefah. The 8th night of Safar 1430 (Feb. 2nd, 2009)
Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk
If I said anything correct, then it is from Allaah (subhanahu wa taa'ala), and if I erred, then that is from me and shaytan.
Doubt refuted: Isn't it jihaad to speak in front of the Muslim ruler!
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