An exploration of how the righteous predecessors advised OPRESSIVE rulers without transgressing the limits of Shari‘ah.
1. Allah says: “And speak to him (Pharoah) with gentle speech that perhaps he may be reminded or fear [ Allah ].” [Quran, Surah Ṭaḥa, 44]
2. Ibn ‘Abbas said, “If Pharaoh had said to me, ‘May Allah bless you,’ I would have said, ‘And you.’ But Pharaoh is dead.”
[Reference : Al-Adab Al-Mufrad 1113, Grade : Sahih (Al-Albani)]3 . at-Thalabi d 427 h narrated with his chain.
سمعت أبا القاسم الحسنن بن محمد بن حبيب يقول: سمعت أبي يقول سمعت علىّ بن محمد الوراق يقول: سمعت يحيى بن معاذ الرازي يقول وقرأ هذه الآية: هذا رفقك بمن يقول: أنا الإله، فكيف رفقك بمن يقول: أنت الإله؟
Ali bin Muhammad Al Warraaq said; I have heard Yahya bin Muadh Al Raazi saying after reciting this verse, if this is Your (i.e. Allah’s) mercy and gentleness with the one (i.e. Firawn) who says, ‘I am your God, then how will it be with the one who says that You are God? [Tafsir Al Kashf Wal Byan under Surah Tahaa verse 44]
Abd al-Rahman bin Abi Bakr al-Dimashqi al-Salihi (D. 856 H) said:
As Allah said:
“And We took a covenant from the Children of Israel, (saying): You shall worship none but Allah, and show kindness to parents, and to relatives, orphans, and the needy; and speak kindly to people; and establish prayer and give zakah. Then you turned away, except a few of you, while you were refusing.”
(Surah al-Baqarah 2:83)
Yahya ibn Mu‘adh said regarding this verse:
“If this is how gently Allah dealt with the one who said, ‘I am god,’ then how mercifully would He deal with the one who says, ‘You are God’?”
It is as if this (verse) serves as a consolation for the believers who came after, in how they should conduct themselves with oppressors.
Further discussion on this will appear — if Allah wills — in the section on gentleness in the fourth chapter.
Abu Nu‘aym narrated — with his chain — from al-Walid ibn Muslim, from Sufyan al-Thawri, who said:
“No one should command the ruler to do good except a man who is knowledgeable about what he commands, knowledgeable about what he forbids, gentle in his command, gentle in his prohibition, just in what he commands, and just in what he forbids.”
A group of scholars said:
“It is forbidden to denounce the ruler harshly such as saying ‘O oppressor!’ or ‘O one who does not fear Allah!’ or similar expressions —if that would stir up a fitnah (turmoil) whose harm extends to others.”
This was mentioned by al-Qadi Abu Ya‘la and Abu al-Faraj Ibn al-Jawzi, who said:
“What is permissible from enjoining good and forbidding evil with rulers is advising and admonishing them.
But as for using harsh words like ‘O oppressor!’ or ‘O one who does not fear Allah,’ if that provokes a fitnah that harms others, it is not allowed.
However, if he only fears harm for himself, then it is permitted according to the majority of scholars.”
He (Ibn al-Jawzi) added:
“What I see is that it should still be avoided, because the aim is to remove the wrongdoing, and confronting the ruler harshly will only make him commit even greater wrongdoing than what was intended to be removed.”
And in the Musnad of Imam Ahmad (may Allah have mercy on him) and other collections, from ‘Atiyyah al-Sa‘di (may Allah be pleased with him), the Messenger of Allah ﷺ said:
“When the ruler becomes enraged, Satan takes control over him.”
Al-Bayhaqi narrated in Shu‘ab al-Iman from Abu al-Bukhtari, who said:
It was said to Hudhayfah ibn al-Yaman (may Allah be pleased with him):
“Will you not enjoin what is right and forbid what is wrong?”
He replied:
“Indeed, enjoining good and forbidding evil is good but it is not from the Sunnah to raise a weapon against your ruler.”
And with his chain, from Anas ibn Malik (may Allah be pleased with him), he said:
“Our elders among the Companions of the Messenger of Allah ﷺ commanded us not to insult our rulers, nor betray them, nor disobey them, but rather to fear Allah and be patient, for the matter (of relief) will soon come.”
Imam Ahmad (may Allah have mercy on him) explicitly affirmed this.
Hanbal said:
“The scholars of Baghdad, during the rule of al-Wathiq Billah, gathered and came to Abu ‘Abdullah, meaning Ahmad ibn Hanbal, and said:
‘The situation has spread meaning, the public declaration of the belief that the Qur’an was created, and other matters.
We do not accept his rule or his authority.’
Imam Ahmad debated with them, and said:
‘You must denounce this with your hearts.
Do not withdraw your obedience (from the ruler), do not break the unity of the Muslims, and do not shed your blood or the blood of other Muslims with you.
Consider carefully the consequences of your actions, and be patient until the righteous finds rest, or people find rest from the wicked.’
He also said:
‘This is not correct this goes against the traditions (of the early Muslims).’
Abu Bakr Ahmad al-Marwazi said:
“Abu ‘Abdullah Ahmad (may Allah have mercy on him) forbade bloodshed and strongly condemned rebellion against the rulers.”
‘Amr ibn al-‘As (may Allah be pleased with him) said to his son:
“O my son, preserve what I advise you with:
A just ruler is better than abundant rain;
A fierce lion is better than an oppressive ruler;
And an oppressive ruler is better than a trial (fitnah) that never ends.”
Abu Hamid al-Ghazali, speaking about the fifth level of enjoining good and forbidding evil, said:
“As for the subjects in relation to the ruler, the matter is more serious than between a father and his son.
They are only permitted to advise and counsel him, but not to forcefully prevent him (from evil).
As for the fourth level, which is using force directly such as seizing wealth from the state treasury to return it to its rightful owners, or unravelling silk garments from his clothing, or pouring out wine from his house this would lead to violating his sanctity, diminishing his authority, and undermining his dignity, all of which are prohibited.
Just as it is forbidden to remain silent in the face of evil, it is also forbidden to commit acts that violate his dignity.
Thus, two dangers are in conflict, and the matter is left to the person’s independent judgment (ijtihad) weighing the severity of the evil against the harm caused by undermining the ruler’s authority.
And this is something that cannot be precisely measured.”
End quote.
Al-kanz al-akbar min al-amr bil-ma’ruf wan-nahy ‘an al-munkar by Abd al-Rahman bin Abi Bakr bin Dawud al-Hanbali al-Dimashqi al-Salihi (D. 856 H) Page 203-204