Salafi Research Institute SRI
بسم الله الرحمن الرحيم
قال النبي ﷺ:ـ
مَنْ رَأَى مِنْ أَمِيرِهِ شَيْئًا يَكْرَهُهُ فَلْيَصْبِرْ عَلَيْهِ [البخاري (٦٦٤٦)]
The Prophet ﷺ said:
“Whoever sees from his ruler something he dislikes, let him be patient with him.” [Al-Bukhārī (6646)]
وقال ﷺ:ـ
مَنْ أَرَادَ أَنْ يَنْصَحَ لِذِي سُلْطَانٍ فَلَا يُبْدِهِ لَهُ عَلَانِيَةً، وَلَكِنْ لِيَأْخُذْ بِيَدِهِ فَيَخْلُو بِهِ فَإِنْ قَبِلَ مِنْهُ فَذَاكَ وَإِلَّا فَقَدْ أَدَّى الَّذِي عَلَيْهِ [مسند أحمد (٤٠٣/٣) وسنده حسن والسنة لابن أبي عاصم (١٠٩٦ و ١٠٩٧) وتاريخ دمشق (٤٧ / ٢٦٥-٢٦٦)]
قلت: ذكر ابن أبي حاتم في الجرح والتعديل (٤٠٧/٦) عن أبيه في ترجمة عياض بن غنم أنه ممن روى عنه شريح بن عبيد.
ولم يعرف شريح بالتدليس، فمثله يُحمل على الاتصال
And he ﷺ said:
“Whoever wishes to advise one with authority, let him not do so publicly. Rather, let him take him by the hand and be alone with him. If he accepts it from him, then that is good, and if not, then he has fulfilled the duty that was upon him.” [Musnad Aḥmad (3/403) with Ḥasan Isnād; al-Sunnah by Ibn Abī ʿĀṣim (1096 & 1097), and Tārīkh Dimashq (47/265-266)]
Note: Ibn Abī Ḥātim mentioned in al-Jarḥ wa al-Taʿdīl (6/407) from his father, in the biography of ʿIyāḍ ibn Ghanm, that Shurayḥ ibn ʿUbayd is among those who narrated from him. And Shurayḥ is not known for Tadlīs so this is considered to be connected (Muttaṣil).
قال أبو وائل رحمه الله:ـ
قِيلَ لِأُسَامَةَ لَوْ أَتَيْتَ فُلَانًا فَكَلَّمْتَهُ. قَالَ إِنَّكُمْ لَتَرَوْنَ أَنِّي لا أُكَلِّمُهُ إِلَّا أُسْمِعْكُمْ، إِنِّي أُكَلِّمُهُ فِي السِّرِ دُونَ أَنْ أَفْتَحَ بَابًا لَا أَكُونُ أَوَّلَ مَنْ فَتَحَهُ [البخاري (٣٢٦٧) ومسلم (٢٩٨٩)]
Abū Wāʾil (may Allāh have mercy on him) said:
It was said to Usāmah (bin Zayd): “If only you would go to so-and-so (ʿUthmān) and speak to him.” He said: “Do you truly think that I do not speak to him except that I make you hear it? Indeed, I speak to him in secret, without opening a door (to Fitnah) that I would not want to be the first one to have opened.” [Al-Bukhārī (3267) and Muslim (2989)]
قال أنس رضي الله عنه:ـ
قَالَ: نَهَانَا كُبَرَاؤُنَا مِنْ أَصْحَابِ رَسُولِ اللهِ صلى الله عليه وسلم قَالَ : لا تَسُبُّوا أُمَرَاءَكُمْ وَلا تَغِشُوهُمْ وَلَا تَبْغَضُوهُمْ وَاتَّقُوا اللَّهَ واصبروا فإن الأمر قريب [السنة لابن أبي عاصم (١٠١٥) وشعب الإيمان للبيهقي (۷۱۱۷) وسندهما حسن]
قلت: وهذا نص على إجماع الصحابة
Anas (may Allāh be pleased with him) said:
Our seniors from the Companions of the Messenger of Allāh ﷺ forbade us saying: “Do not curse your rulers, do not be treacherous towards them, and do not hate them. Fear Allāh and be patient, for the matter (of relief) is near.”
[Al-Sunnah by Ibn Abī ʿĀṣim (1015) and Shuʿab al-Īmān by al-Bayhaqī (7117); their Isnāds are Ḥasan]
this is a clear text indicating the consensus (Ijmāʿ) of the companions.
قال عمر رضي الله عنه:ـ
لَعَلَّكَ تَبْقَى حَتَّى تُدْرِكَ الْفِتْنَةَ، فَاسْمَعْ وَأَطِعْ، وَإِنْ كَانَ عَلَيْكَ عَبْدٌ حَبَشِيٌّ، إِنْ ضَرَبَكَ فَاصْبِرْ، أَوْ حَرَمَكَ، أَوْ ظَلَمَكَ فَاصْبِرْ، وَإِنْ أَرَادَكَ عَلَى أَمْرٍ يَنْقُصُكَ فِي دِينِكَ فَقُلْ: سَمْعًا وَطَاعَةً، دَمِي دُونَ دِينِي [الفتن لنعيم بن حماد (۳۸۹) وسنده صحيح والأموال لابن زنجوية (۳۰) والشريعة للآجري (۷۰) والسنن الواردة في الفتن للداني (١٤٣)]
ʿUmar (may Allāh be pleased with him) said:
“Perhaps you will remain until you reach the time of Fitnah (tribulation). So listen and obey, even if a Ethiopian slave is appointed over you. If he strikes you, be patient. Or if he deprives you or wrongs you, be patient. And if he wants from you a matter that diminishes your religion, then say: ‘Hearing and obeying; my blood before my religion.’”
[Al-Fitan by Nuʿaym ibn Ḥammād (389) with Ṣaḥīḥ Isnād; al-Amwāl by Ibn Zanjawayh (30), al-Sharīʿah by al-Ājurrī (70), and al-Sunan al-Wāridah fī al-Fitan by al-Dānī (143). Also see Sahih Muslim 1847]
عَنْ عَائِشَةَ رضي الله عنها قَالَت:
كَانَ الْقَوْمُ يَخْتَلِفُونَ إِلَيَّ فِي عَيْبِ عُثْمَانَ، وَلَا أَرَى إِلَّا أَنَّهَا مُعَاتَبَةٌ ، وَأَمَّا دَمُهُ ، فَأَعُوذُ بِاللَّهِ مِنْ دَمِهِ، وَاللَّهِ وَدِدْتُ أَنِّي عِشْتُ فِي الدُّنْيَا بَرْصَاءَ صَالِحًا، وَإِنِّي لَمْ أَذْكُرْ عُثْمَانَ بِكَلِمَةٍ قَطُّ، فَذَكَرْتُ كَلَامًا فَضَّلْتُ عُثْمَانَ عَلَى عَلِيّ. [السنة للخلال (٥٤٥) بإسناد صحيح وتاريخ المدينة لابن أبي شيبة (١٢٢٥/٤) ومسند الشاميين للطبراني (٩٤٣) وتاريخ دمشق (٤٨٨/٣٩)]
From ʿĀʾishah (may Allāh be pleased with her), she said:
The people used to come to me differing about the faults of ʿUthmān, and I did not see it as anything but a matter deserving of admonishment. But as for his blood (his killing), I seek refuge in Allāh from (involving in) his blood! By Allāh, I wish that I had lived in the world as a righteous leper and that I had never mentioned ʿUthmān with a single word. Then I mentioned some words in which I favored ʿUthmān over ʿAlī. [Al-Sunnah by al-Khallāl (545) with a Ṣaḥīḥ isnād; Tārīkh al-Madīnah by Ibn Abī Shaybah (4/1225), Musnad al-Shāmiyyīn by al-Ṭabarānī (943), and Tārīkh Dimashq (39/488)]
عَنْ سَعِيدِ بْنِ جُبَيْرٍ رحمه الله قَالَ:ـ
قُلْتُ لِابْنِ عَبَّاسٍ: آمُرُ إِمَامِي بِالْمَعْرُوفِ؟ قَالَ: إِنْ خَشِيتَ أَنْ يَقْتُلَكَ فَلَا، فَإِنْ كُنْتَ وَلَا بُدَّ فَاعِلًا، فَفِيمَا بَيْنَكَ وَبَيْنَهُ وَزَادَ أَبُو عَوَانَةَ: وَلَا تَغْتَبْ إِمَامَكَ. [سنن سعيد بن منصور (٨٤٦) ومصنف ابن أبي شيبة (٧٥/١٥) وسندهما حسن والأمر بالمعروف لابن أبي الدنيا (۸۰) ومعجم ابن المقرئ (۱۲۳۰) وشعب الإيمان (٧١٨٦)] وهي زيادة ثقة
From Saʿīd ibn Jubayr (may Allāh have mercy on him), he said:
I said to Ibn ʿAbbās: “Should I command my ruler with what is right?” He said: “If you fear that he will kill you, then no. But if you must do it, then let it be between you and him.” Abū ʿAwānah added (in this narration): “And do not backbite your Imām.”
[Sunan Saʿīd ibn Manṣūr (846) and Muṣannaf Ibn Abī Shaybah (15/75), their Isnāds are Ḥasan; al-Amr bil-Maʿrūf by Ibn Abī al-Dunyā (80), Muʿjam Ibn al-Muqriʾ (1230), and Shuʿab al-Īmān (7186)]
Note: This is an addition from a trustworthy (Thiqah) narrator which is to be accepted
عَبْدَ اللَّهِ بْنَ عُمَرَ رضي الله عنه قَالَ:
جَاءَنِي رَجُلٌ مِنَ الْأَنْصَارِ فِي خِلَافَةِ عُثْمَانَ فَكَلَّمَنِي، فَإِذَا هُوَ يَأْمُرُنِي فِي كَلَامِهِ بِأَنْ أَعْيَبَ عَلَى عُثْمَانَ، فَتَكَلَّمَ كَلَامًا طَوِيلًا، وَهُوَ امْرُؤ فِي لِسَانِهِ ثِقَلٌ، فَلَمْ يَكَدْ يَقْضِي كَلَامَهُ فِي سَرِيحٍ، قَالَ: فَلَمَّا قَضَى كَلَامَهُ قُلْتُ لَهُ: إِنَّا كُنَّا نَقُولُ وَرَسُولُ اللَّهِ صلى الله عليه وسلم حَيٌّ: أَفْضَلُ أُمَّةِ رَسُولِ اللَّهِ بَعْدَهُ أَبُو بَكْرٍ، ثُمَّ عُمَرُ، ثُمَّ عُثْمَانُ، وَإِنَّا وَاللَّهِ مَا نَعْلَمُ عُثْمَانَ قَتَلَ نَفْسًا بِغَيْرِ حَقٍّ، وَلَا جَاءَ مِنَ الْكَبَائِرِ شَيْئًا، وَلَكِنْ هُوَ هَذَا الْمَالُ، فَإِنْ أَعْطَاكُمُوهُ رَضِيتُمْ، وَإِنْ أَعْطَاهُ أُولِي قَرَابَتِهِ سَخِطْتُمْ، إِنَّمَا تُرِيدُونَ أَنْ تَكُونُوا كَفَارِسَ وَالرُّومِ، لَا يَتْرُكُونَ لَهُمْ أَمِيرًا إِلَّا قَتَلُوهُ [فضائل الصحابة للإمام أحمد (٦٤) بإسناد صحيح والسنة للخلال (٥٤٦) والشريعة (١٤٥٣) وتاريخ دمشق (١٥٩/٣٩)]
ʿAbdullāh ibn ʿUmar (may Allāh be pleased with them both) said:
A man from the Anṣār came to me during the caliphate of ʿUthmān and spoke to me, and in his speech, he was directing me to find fault with ʿUthmān. He spoke for a long time, and he was a man with heaviness in his tongue, so he could hardly finish his words smoothly. He (Ibn ʿUmar) said: When he finished his speech, I said to him: “Indeed, we used to say while the Messenger of Allāh ﷺ was alive: ‘The best of the Ummah of the Messenger of Allāh after him is Abū Bakr, then ʿUmar, then ʿUthmān.’ And indeed, by Allāh, we do not know that ʿUthmān killed any soul without right, nor did he commit any of the major sins. But it is this matter of wealth; if he gives it to you, you are pleased, and if he gives it to his relatives, you are angered. You only want to be like the Persians and the Romans, who do not leave a ruler for themselves except that they kill him.” [Faḍāʾil al-Ṣaḥābah by Imām Aḥmad (64) with a Ṣaḥīḥ isnād; al-Sunnah by al-Khallāl (546), al-Sharīʿah (1453), and Tārīkh Dimashq (39/159)]
قال عبد الله بن حكيم رحمه الله:
لا أعين على قتل خليفة بعد عثمان أبدًا فقيل له: وأعنت على دمه؟ قال: إني أعد ذكر مساوئه عونًا على دمه [الطبقات الكبرى (١١٥/٦) ومصنف ابن أبي شيبة (٤٧/١٢) والتاريخ الكبير للبخاري (٤٥) والمعرفة والتاريخ (١ / ٢٣١-٢٣٢) والأسانيد حسان]
ʿAbdullāh ibn Ḥakīm (may Allāh have mercy on him) said:
“I will never assist in the killing of a caliph after ʿUthmān.” It was said to him: “And did you assist in (spilling) his blood?” He said: “I consider the mere mention of his faults to be an assistance in (spilling) his blood.” [Al-Ṭabaqāt al-Kubrā (6/115), Muṣannaf Ibn Abī Shaybah (12/47), al-Tārīkh al-Kabīr by al-Bukhārī (45), and al-Maʿrifah wa al-Tārīkh (1/231-232); the asānīd are Ḥasan]
قال سعيد بن جمهان رحمه الله مرة:
فَإِنَّ السُّلْطَانَ يَظْلِمُ النَّاسَ، وَيَفْعَلُ بِهِمْ. قَالَ: فَتَنَاوَلَ يَدِي، فَغَمَزَهَا بِيَدِهِ غَمْزَةً شَدِيدَةً، ثُمَّ قَالَ عَبْدَ اللهِ بْنَ أَبِي أَوْفَى: وَيْحَكَ يَا ابْنَ جُمْهَانَ، عَلَيْكَ بِالسَّوَادِ الْأَعْظَمِ، عَلَيْكَ بِالسَّوَادِ الْأَعْظَمِ، إِنْ كَانَ السُّلْطَانُ يَسْمَعُ مِنْكَ، فَأْتِهِ فِي بَيْتِهِ، فَأَخْبِرْهُ بِمَا تَعْلَمُ، فَإِنْ قَبِلَ مِنْكَ، وَإِلَّا فَدَعْهُ، فَإِنَّكَ لَسْتَ بِأَعْلَمَ مِنْهُ [مسند أحمد (٣٨٢/٤) وسنده حسن والمختارة (١٨١)]
Saʿīd ibn Jumhān (may Allāh have mercy on him) once said (to ʿAbdullāh ibn Abī Awfā):
“Indeed, the ruler oppresses the people and does (wrong things) to them.” He (Saʿīd) said: So he (ʿAbdullāh ibn Abī Awfā) took my hand and squeezed it forcefully with his own hand, then he said: “Woe to you, O Ibn Jumhān! Stick to al-Sawād al-Aʿẓam (Ahlus sunnah), stick to al-Sawād al-Aʿẓam! If the ruler listens to you, then go to him in his house and inform him of what you know. If he accepts from you (then good) and if not, then leave him for you are not more knowledgeable than him.” [Musnad Aḥmad (4/382), its Isnād is Ḥasan; and al-Mukhtārah (181)]
What also serves as evidence for the prohibition is the rebuking of the Khawārij al-Qaʿadiyyah who did Khurooj without swords. And that mentioning the faults of the ruler leads to a greater evil therefore its prohibition is Sadd al-Dharīʿah (blocking the means to evil) as is established in Uṣūl al-Fiqh
