النص المفهرس

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COMMENTARY: Shaykh Abdul haq Muhadd (prescribed punishment)ith Dahlawi ales, says
that the last words of the hadith are the narrator's to explain 'He who hates will be safe.'
But, Mulla Ali Qari ales, says that the narrator there by expounds both sentences 'He who
disapproves and speaks out,' and 'he who hates ... '
RULERS WHO WILL TAKE AWAY THE BEST THINGS
(٣٦٧٢) وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْئُوْدٍ قَالَ قَالَ لَنَا رَسُولُ اللهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّكُمْ سَتَّرُؤُكَ بَعْدِىُ أَثَرَةً
وَأُمُوْرًا تُنُكِرُ وْنَهَا قَالُوا فَمَا تَامُرُنَا يَا رَسُولَ اللَّهِ قَالَ أَذُوا إِلَيْهِمْ حَقَّهُمْ وَسَلُوا اللَّهَ حَقَّكُمُ - (متفق عليه)
3672. Sayyiduna Abdullah ibn Masud ca+, narrated that Allah's Messenger a.
jule said to them, "You will see, after me, partiality against you, and other things
that you will not approve." The Sahabah (Prophet's Companions) ( a >, asked
him, "O Messenger of Allah, what do you command us to do (against them)?" He
said, "Give them their rights. And ask Allah for your rights."1
COMMENTARY: If your rulers deny you your rights, you must nevertheless continue to
give them their rights. You must obey them and remain their supporter and helper.
Exercise patience and pray to Allah to compensate you.
(٣٦٧٣) وَعَنْ وَائِلٍ بْنِ حُجْرٍ قَالَ سَأَلَ سَلَّمَةُ بنُ يَزِيْدَ الْجُنْفِىُّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَانَبِيَّ
اللّهِ أَرَ أَيْتَ إِنْ قَامَتُ عَلَيْنَا أُمَرَاءُ يَسْأَلَوْنًّا حَقَّهُمْ وَيَمْتَعُونَا حَقَّنَا فَمَا تَامُرُنَا قَالَ اسْمَعُوا وَأَطِيعُوا فَإِنَّمَا
عَلَيْهِمْ مَا حُقِّلُوا وَعَلَيْكُمْ مَاكُمِّلْتُمُ - (رواه مسلم)
3673. Sayyiduna Wail ibn Hujr ucan », narrated that (Sayyiduna) Salamah ibn Yazid
Jufi رضى الله عنه asked Allah's Messenger صلى الله عليه وسلم, "O Prophet of Allah, what do you
command us to do if such rulers rule over us as compel us to give them their rights
but deny us our rights?" He said, "Listen (to them) and obey (them), for only they
will carry their burden (of dispensing justice and giving rights of their subjects)
and you will carry your burden (of obeying them)."2
COMMENTARY: The hadith apportions responsibility of the ruler and of the subjects.
Each has to fulfil the responsibility on their shoulders irrespectives of whether the other is
dutiful or derelict.
WARNING TO ONE WHO CEASES TO OBEY IMAM
(٣٦٧٤) وَعَنُ عَبْدِ اللَّهِ ابْنِ عُمَّرَ قَالَ سَمِعْتُ رَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنْ خَلَةَ يَدًا مِنْ طَاعَةٍ
لَقِيَ اللَّهُ يَوْمِّ الْقِيَّامَةِ وَلَا حُجَّةَ لَهُ وَمَنْ مَاتَ وَلَيْسَ فِيْ كُنُقِهِ بَيْعَةٌ مَاتَ مِيْتَةٌ جَاهِلِيَّةٌ-(رواه مسلم)
3674. Sayyiduna Abdullah ibn umar s & >, said that he heard Allah's
Messenger صلى الله عليه وسلم say, "If anyone withdraws himself from obedience (to the
ruler of the Islamic state) then he will meet Allah on the day of resurrection
without possessing any evidence (of faith). And if one dies without an oath of
allegiance to the (true) imam, then his death will be like the death of (the people
1 Bukhari # 7052, Muslim # 45-1843, Tirmidhi # 2190, Musnad Ahmad 1-433.
2 Muslim # 49-1856, Tirmidhi # 2199 (2206).

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of) jahiliyah (ignorance period)."1
REJECT A CLAIMANT TO CULERSHIP WHEN ONE IS ALREADY RULING
(٣٦٧٥) وَعَنْ أَبٍ هُرَيْرَةً عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ كَانَتْ بَنُو إِسْرَائِيلَ تَشُوسُهُمُ الْأَنْبِيَاءَ كُلَّمَا
هَلَكَ نَّبِىّ خَلَقَهُ نَبِيِّ وَإِنَّهُ لَانَبِيَّ بَعْدِىٌ وَسَيَكُونُ خُلُقَاءٍ فَيَكْفُرُوَ قَالُوا فَمَا تَأْمُرُنَا قَالَ فُوْا بَيْعَةً
الْأَوَلِ فَالْأَوَلِ أَعْتُو هُمْ حَقَّهُمْ فَإِنَّ اللَّهُ سَائِلُهُمْ عَمَّا اسْتَزْعَاهُمُ - (متفق عليه)
3675. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
صلى الله عليه وسلم The Banu Isra'il were taught, trained and guided by the Prophets"
Whenever one Prophet died another Prophet took his place (and in this way the
Prophets,L.,Ale & Lo succeeded each other). There will be no Prophet after me, but,
there will be Khulafa (Caliphs), many of them." They asked, "What do you
command us to do (if there are several claimants at one time)?" He said, "Fulfil the
oath of allegiance to the first, (and after him) the first land if more aspire for the
office, obey the first of them who takes over and reject the others). Give them their
rights. Surely, Allah will Himself question them about what He has entrusted them
with (of the responsibilities).2
COMMENTARY: The caliph who is appointed first must be given his right and each is
called 'the first' in respect of the one who succeeds him. Oath of allegiance must be given
to each in the same sequence as one succeeds the other. If more than one lay claim to the
office, swear oath of allegiance to the first and reject the others as those hankering for
power. The next hadith confirms it.
Give the rights of the ruler even if he does not give you your rights. In the next world, he
will be made to make amends for his faults here and will be punished for that.
(٣٦٧٦) وَعَنْ أَلٍ سَعِيْدِنِ الْخُدُرِيِّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا بُويٍعَ لِلِيْفَتَيْنِ فَاقْتُلُوا
الْآخِرَ مِنْهُمَّا- (رواه مسلم)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed Khudri .3676
, said, "When allegiance is pledged to two cliphs, kill the second of them."3
COMMENTARY: If a second person lies claim to the first is in office, and begins to seek
oath of allegiance for himself, then fight with him till he mends his ways and submits to
Allah's command of respecting the first caliph, or is killed. This is necessary because he
rebels against Allah's commands. A rebel must submit or be killed.
Some authorities say that 'Kill him' implies that those who have pledged allegiance to him
must revoke their pledge and make him weak and unsupported so that he is unable to
spread mischief against the caliph.
KILL HIM WHO CREATES DISCORD
(٣٦٧٧) وَعَنُ عَرِفَجَةَ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِنَّهُ سَيَكُوكُ مَنَّاتٌ وَهَنَاتْ
1 Muslim # 58-1851, Musnad Ahmad 2-154.
2 Bukhari # 3455, Muslim # 44-1842, Musnad Ahmad 2-297.
3 Muslim # 61-1853.

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فَمَنْ أَرَادَ أَنْ يُفَرِّقَ آَمْرَ هُذِهِ الْأُمَّةِ وَهِىَ جَمِيُّةٌ فَاضْرِبُو بِالشَّيْفِ كَائِنًا مَنْ كَانَ - (رواه مسلم)
3677. Sayyiduna Arfajah narrated that he heard Allah's Messenger صلى الله عليه وسلم say,
"Soon mischief and.corruption will arise, So, strike with sword him who plots to
disintegrate this ummah when they are united, be he anyone (whosoever)."1
COMMENTARY: With passing of time, the enemies of religion will intensify their
mischief. They will employ various tactics to cause dissension in the ranks of the Muslims.
Leadership is man's greatest weakness and he tries to seize it. So, some Muslims fall prey
to the conspiracies of the enemies and go to extremes to oust the ruler and take his place.
The result is a total collapse of law and order and spread of unrest with a rise of factions
among the ummah.
In these circumstances, the, Muslims must not cease to remain with the first leader whom
they had instated originally, and must resist mischief among their ranks.
To maintain their unity, they must not hesitate to eliminate anyone who sows seeds of
discord. He may be a great scholar too, seemingly a great Shaykh and honourable man. In
fact, the ulama (Scholars) say that if the claimant is more deserving than the present ruler,
even then he must be killed because he deserves to be eliminated being the cause of
division in the ummah. Of course, there is a proviso that the present ruler is worthy of his
responsibilities as ruler and there is no valid reason to depose him.
(٣٦٧٨) وَعَنْهُ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنْ آتَاكُمْ وَأَمْرُ كُمُ جَمِيعٌ عَلى رَجُلٍ وَاحِدٍ
يُرِيْدُ اَنْ يَثْقَّ عَصَاكُمْ أَوْيُفَرِّقَ جَمَاعَتَّكُمُ فَاقْتُلُؤْه- (رواه مسلم)
3678. Sayyiduna Arfajah narrated that he heard Allah's Messenger صلى الله عليه وسلم say.
"If anyone comes to you (as a rebel to overthrow your ruler) while you are united
under one man (as your Khalifah) and he intends to split your Khalifah) and he
intends to split your care, or cause division in your community, then kill him."2
COMMENTARY: The unity of the Muslims is spoken of as a "care" and division in their
ranks as "splitting the cane'.
The next words 'and cause division in your community' are perhaps interjected by the
narrator to expound the preceding. But, if they are spoken by the Prophet صلى اللهعليهوسلم, then
the first phrase could refer to worldly affairs and to weakening the political strength of the
Muslims, and this second phrase to their religious unity being disturbed.
(٣٦٧٩) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ وقَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ بَايَةَ إِمَا مَّا فَأَعْطَاه صَفْقَةً يَدِهِ
وَثَّمَرَةً قَلْبُهِ فَلْيُطِعُهُ إِنِ اسْتَظَاءَ فَإِنْ جَاءَ اخَرُ يُنَازِعُهُ فَاضْرِبُوا عُنُقَ الْآخَرِ - (رواه مسلم)
صلى الله عليه narrated that Allah's Messenger رضى الله عنهSayyiduna Abdullah ibn Amr .3679
said, "If a person pledges allegiance to an imam (ruler) by giving him his hand
to promise obedience and fidelity with sincere submission in his heart, then he
must obey him as much as he can. If another man appears (declaring himself as
1 Muslim # 59-1852, Abu Dawud # 4762, Musnad Ahmad 4-341.
2 Muslim # 60. 1852.

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imam) and rebels against the imam then sever his (contender's neck."1
DO NOT SEEK RULERSHIP
(٣٦٨٠) وَعَنْ عَبْدِ الرَّحُمْنِ بْنِ سَمُرَةً قَالَ قَالَ لِى رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا فَسْأَلِ الإِمَارَةَ فَإِنَّكَ
إِنْ أُعْطِيْتَهَا عَنْ مَسْئَلَةٍ وُكِلْتَ إِلَيْهَا وَإِنْ أُعْطِيْتَهَا عَنْ غَيْرٍ مَسْئَلَةٍ أُعِنُتَ عَلَيْهَا - (متفق عليه)
3680. Sayyiduna Abdur Rahman ibn Samurah as is so, narrated that Allah's
Messenger ,ledo said to him, "Do not ask for the office of the ruler because if
you are given it on your asking(for it), then it will be entrusted to you to run it
yourself (while that is very difficult for anyone to handle without help). But, if you
are given it while you have not asked (for it), then you will be helped (by Allah) to
run it (smoothly and justly)."2
(٣٦٨١) وَعَنْ أَبٍ هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّكُمُ سَتَحْرِصُوْنَ عَلَى الْإِمَارَةِ وَستَگُّوكُ
نَدَامَةٌ يَوْمَ القِيَامَةِ فَنِعْمَ الْمُرْضَعَةُ وَ بِثْسَتِ الفَاطِمَةُ- (رواه البخارى)
3681. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"You will be keen to get the position of a ruler. But, on the day of resurrection, it
will turn out to be a cause of regret. How excellent a provider of milk but how
bad a weaner!3
COMMENTARY: The office of the ruler is said to begin as a wet nurse who suckles but to
end as a woman who stops suckling. So the assumption of rulership seems very good and
pleasing but when the inevitable death comes and the office is surrendered, it feels very
bad. Hence, it is not proper to be keen to get the relish which ends as regrettable.
(٣٦٨٢) وَعَنْ أَبِ ذَرٍ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ أَلَّا تَسْتَّئْمِلُنِى قَالَ فَضَرَبَ بِيِّدِمٍ عَلَى مَنْكِئْ ثُمَّ قَالَ يَا آبَاذَرٍ
إِنَّكَ ضَعِيْ وَإِنََّا آَمَانَةٌ وَإِنََّا يَوْمَ الْقِيَامَةِ خِزُىْ وَنَدَامَةٌ إِلَّامَنُ آَخَذَهَابِقِّهَا وَأَذَّى الَّذِى عَلَيْهِ فِيْهَا، وَفِ
رَوَايَةٍ قَالَ لَهُ يَا آَبَاذٍَ إِى أَرَاكَ ضَعِيفًا وَإِنِّى أُحِبُّ لَكَ مَا أُحِبُّ لِنَفْسِ لَا تَأَقَّرَرَّ عَلَى اثْنَيْنٍ وَلَا تَوَّلَّيْنَّ
مَالَ يَتِیچ-(رواه مسلم)
3682. Sayyiduna Abu Dhar us », narrated that he submitted "O Messenger of
Allah, why do you not make me governor (of some place? He added that he patted
him on his shoulder and said, "O Abu Dhar, you are weak while this
(governorship) is a trust (from Allah concerning rights of fellow-men). This will be
a cause of embarrassment and regret on the day of resurrection, except for one who
assumes it and handles it right fully to give the dues of the right-holders (namely,
his subjects)."
According to another version, the Prophet صلى الله عليه وسلم said to him, "O Abu Dharr, I
find you weak (so that you will not be able to shoulder responsibilities of the office
1 Muslim # 46-1844, Nasa'i # 4191, Ibn Majah # 3956, Musnad Ahmad 2-161.
2 Bukhari # 7146 Muslim # 13-1652, Tirmidhi # 1529(1534) Abu Dawud # 2929, Nasa'i # 5384, Darimi
# 2346, Musnad Ahmad 5-62, Nasa'i Kubra # 5929, 5930.
3 Bukhari # 7148, Nasa'I # 5385, Musnad Ahmad 2-448.

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of governor). And, I like for you that I like for myself. Do not become ruler over
even two people and do not act as guardian of an orphan's property.1
COMMENTARY: By saying, "I like for you what I like for myself," the Prophet ,le angL.
made it clear that if he was weak like him, he would not have shouldered the
responsibilities of leadership. But, Allah gave him enough strength and endurance.
Without that, he would never have been able to take up the responsibility.
Imam Nawawi 4s &n +, said that this hadith is the greatest guide and advice that the
responsibilities of government should not be accepted, particularly by the weak.
DO NOT HAND OVER OFFICE TO ONE WHO SEEKS.IT
(٣٦٨٣) وَعَنْ آَبٍ مُوسى قَالَ دَخَلْتُ عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّا وَرَجُلَانٍ مِنْ بَنِى عَقِّى فَقَّالَ
أَحَدُهُ مَايَا رَسُولَ اللَّهِ أَقِرُنَا عَلَى بَعْضِ مَا وَلَّاتَ اللّهُ وَقَالَ الْآَخَرُ مِثْلَ ذَلِكَ فَقَالَ إِنَّا وَاللُّهِ لَا تُوَلِئْ عَلَى هَذَا
الْعَمَلِ أَحَدًّا سَأَلَهُ وَلَّا أَحَدًّا حَرَصٌ عَلَيْهِ وَفِيِ رِوَايَةٍ قَالَ لَا تَسْتَعْمِلُ عَلَى عَمَلِنَا مَنْ آَرَادَه- (متفق عليه)
3683. Sayyiduna Abu Musa us at +) said that he and two men from among the
children of his paternal uncle visited the Prophet صلى الله عليه وسلم. One of them
submitted, "O Messenger of Allah, appoint us as amir of some place from the
territories over which Allah has made you leader." And, the other made a similar
submission. He said, "By Allah, I shall not appoint over that work anyone who asks
for such appointment and also not anyone who is keen for the appointment."
According to another version, he said, "We shall not appoint in our work one (as a
governor) who intends to get it."2
COMMENTARY: It was the practice of the Prophet صلى الله عليه وسلم that he did not appoint an
applicant to the post he applied for without being asked to do so. Desiring such
appointment implies love for recognition. In the end it causes the seeker a disadvantage.
WHO REJECTS OFFER OF RULERSHIP IS THE BEST
(٣٦٨٤) وَعَنْ أَبِي هُرَيُرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَجِدُوْكَ مِنْ خَيْرِ النَّاسِ اَشَدَّهُوُ كَرَاهِيَةً
لِهِذَا الْآَمْرِ حَتَّى يَقََّّ فِيْهِ- (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3684
said, "You will find him among the best of people who has the greatest of dislike of
this office (of rulership) till he ends up in it."3
COMMENTARY: One who dislikes to take responsibility of leadership is the best of all
people. But, if he does accepted it for some reason then in the end he too will be as
regretful as is the fate of anyone else holding this responsibility.
Teebi us an+, said that one who dislikes rulership is the best of all people. However, if he
succumbs to the temptation and seeks to become a ruler then he will turn into the worst
kind of people.
1 Muslim # 16. 1825, Musnad Ahmad 5-173.
2 Bukhari # 7149, Muslim # 14. 1733, Abu Dawud # 3579, Musnad Ahmad 4-409.
3 Bukhari # 3588, Muslim # 199-2526, Musnad Ahmad 2-418.
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EVERYONE ANSWERABLE FOR HIS RESPONSIBILITY
(٣٦٨٥) وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَلَا كُلُّكُمْ دَاءٍ وَكُلَّكُمْ مَسْئُولٌ عَنْ
رَعِيَّتِهِ فَالْإِمَامُ الَّذِى عَلَى النَّاسِ رَاءٍ وَهُوَ مَسْئُولْ عَنْ رَعِيَتِهِ وَالرَّجُلُ رَاءٍ عَلَى أَهْلٍ بَيْتِهِ وَهُوَ مَسْئُوُلْ عَنْ
رَعِيَّتِهِ وَالْمَرْأَّةُ رَاعِيَّةٌ عَلَى بَيْتٍ زَوْجِهَا وَوَلَدِهِ وَهِىَ مَسْئُوْلَةٌ عَنْهُمُ وَعَبْدُ الرَّجُلِ رَاعٍ عَلى مَالٍ سَيِّدٍ، وَهُوّ
مَسْتُوُلْ عَنْهُ اَلَافَكُلُّكُمْ رَاءٍ وُكُلُّكُمْ مَسْئُوْلْ عَنْ رَعِيَّتِهِ- (متفق عليه)
.
-
صلى الله عليه narrated that Allah's Messenger رضى الله عنهSayyiduna Abdullah ibn Umar .3685
, said, "Know! Everyone is an overseen and (on the day of resurrection,) each one
of you will be questioned about his subjects. So, the imam (ruler) over a people is
their overseen and will be questioned about them. A man is an overseen over the
dwellers of his house and will be questioned about them; a woman is an overseen
over the house of her husband and his children and will be questioned about them.
A man's slave is an overseen over his master's property and will be questioned
about it. Beware! Every one of you is an overseen and each one of you will be
questioned about his subjects ."1
COMMENTARY: The Arabic word raiyah is that which is under the care of a(eu)
shepherd, a custodian or an overseen. The people of a country are the subjects of the
. rulers of that country and are called his ra;'iyah because they are under his care. Hence,
the hadith is a supervisor or an overseen or a shepherd. The ulama (Scholars) go so far as
to say that every person is an overseen of the sense organs of his body. These organs are
his subjects. So, on the day of resurrection, every person will be questioned about his
sense organs and will be asked, "How did you use them? And, where?
This has not been included in the hqadith because it is very evident.
WARNING TO THE TREACHEROUS TO THE OPPRESSOR
(٣٦٨٦) وَعَنْ مَعْقِلٍ بُنِ يَسَارٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَا مِنُ وَالٍ يَلِى رَعِيَّتَهُ مِنَ
الْمُسْلِمِيْنَ فَيَمُؤْثُ وَهُوَغَاشِّ لَهُمْ إِلَّ حَتَّمَ اللَّهُ عَلَيْهِ الجَنَّةَ - (متفق عليه)
3686. Sayyiduna Ma'qil ibn Yasar As an , narrated that he heard Allah's
Messenger, Lyleà o say, "If anyone who rules over the Muslim subjects dies while
he was treacherous (and oppressive) towards them, then Allah will forbid to him
(entry into) paradise.2
COMMENTARY: The words that Allah will forbid to him paradise could mean that he will
not earn admittance at the initial stage with the successful ones, or he will not be admitted
because he considered treachery and oppression as lawful, or the Prophet,,4,Ican do spoke
these words to deter rulers from cheating and oppression
RULER UNMINDFUL OF WELFARE OF SUBJECTS WILL NOT SMELL FRAGRANCE
OF PARADISE
(٣٦٨٧) وَعَنْهُ قَالَ سَمِعْتُ رَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَا مِنْ عَبْدٍ يَسْتَرْ عِيْهِ اللَّهُ رَعِيَّةٌ فَلَمْ يَحْظُهَا
1 Bukhari # 7138, Muslim # 20. 1802, Tirmidhi # 1705(1711), Abu Dawud # 2928.
2 Bukhari # 7151, Muslim # 22-142, Barimi # 2796, Musnad Ahmad 5-25.

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بِنَصِيْحَةٍ إِلَّ لَمْ يَجِدُ رَائِحَةَ الْجَنَّةِ- (متفق عليه)
3687. Sayyiduna Ma'qil ibn Yasarus al , narrated that he heard Allah's
Messenger صلى الله عليه وسلم say, "If anyone is made by Allah to oversee the subjects
(having made him their ruler) and he is not well-wishing to them in caring for them
then he will not smell the fragrance of paradise.1
COMMENTARY: He will not smell the fragrance of paradise with those who do smell it
though it is perceived at a distance of five hundred years of journey. Or he will not smell it
with the successful people. But, if he dies as a disbeliever regarding his doings to be lawful
then he will never get the fragrance of paradise.
OPPRESSOR OF SUBJECTS IS THE WORST OF RULERS
(٣٦٨٨) وَعَنُّ عَائِذٍ بُنِ عَمْرٍ وقَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِّ شَرَّ الرِعَاءِ الْخُطَمَةُ-
(رواه مسلم)
صلى الله عليه narrated he heard Allah's Messenger رضى الله عنه Sayyiduna Aaidh ibn Amr .3688
, say, "The worst of the chiefs (or rulers) are they who are merciless and rough.2
(The phrase translated "they who are merciless ... " is (ُإِنَّ شَرَّ الرِغَاءِ الْخَطَّمَة) Lanes Lexicon
translates (ُشَرَّالرِغَاء الْخطَّمَة) thus: "the worst of pastors is the ungentle that causes beasts
to crush, or bruise, one another.") (Book I Part 2 P.594.)
(٣٦٨٩) وَعَنْ عَائِشَةً قَالَتْ قَالَ رَسُولُ اللهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ اللّهُوَّ مَنْ وُلِّىَ مِنْ أَهْرٍ أُقَّتِىْ شيئاً فَشَقَّ
عَلَيْهِمْ فَاشْقٌقُ عَلَيْهِ وَمَنْ وُلَِّ مِنْ آَمْرِ أُمّتِىْ شيئاًفَرَفَقَ بِهِمْ فَارْقُقُ بهِ
3689. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم prayed,
"O Allah cause distress to him of authority over my ummah who causes them
distress. And be mild to him of authority over my ummah who mild to them.3
GREAT RANK OF JUST RULER
(٣٦٩٠) وَعَنْ عَبْدِ اللهِ بْنِ عَمْرٍ وبْنِ الْعَاصِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِّ الْمُقْسِطِيْنَّ
عِنْدَاللّهِ عَلَى مَنَابِرَ مِنْ نُورٍ عَنْ يَمِيْنِ الرَّحُمْنِ وَكِلْنَّا يَدَيُّهِ يَمِيُّنْ الَّذِيْنَ يَعْدِلُونَ فِيْ حُكُمِهِمْ وَآَهْلِمُهِمُ
وَمَاوَلُوا - (رواه مسلم)
3690. Sayyiduna Abdullah ibn Amr ibn Aas us à +, narrated that Allah's
Messenger صلى الله عليه وسلم said "Indeed, the just rulers will be near Allah on pulpits of
nur (light) to the (side of the ) right hand of Ar. Rahman. And, both His hands are
right. They (the just rulers) are those who are just in their commands towards their
people and the affairs that are under their charge.4
COMMENTARY: When a man is honoured he is offered to stand or sit on the right side.
1 Bukhari # 7150, Muslim # 21-142.
2 Muslim # 23-1830, Musnad Ahmad 5-64.
3 Muslim # 19-1828, Musnad Ahmad 6-93.
4 Muslim #18-1828, Musnad Ahmad 2-160 Nasa'I # 5379.

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So, this is a figurative manner of conveying the honour and high standing of a just ruler.
In order that there should be no confusion about hands being ascribed to Allah, it is stated
that both hands of Allah are right. Thus no one may presume that the right hand is
mentioned against the left, which is comparatively weak. Obviously, Allah is without any
kind of weakness and shortcoming.
It must also be remembered that attributing a hand to Allah is merely a metaphoric speech.
Only Allah knows the true, meaning of this, but it seems to represent strength.
These just rulers are fair and just in dispensing all affairs concerned with government and
rule. They discharge these duties honestly and fairly. They do not fail to give the rights of
all those who are under their influence or authority, like members of their own family or
their subjects. They deal with them with full justice.
Their field also covers all affairs entrusted to them and under their charge, like the rights
of the orphans and the poor, the trust properties, and so on.
A true wise man has said that man must be just to his own self too. He must not waste his
time in such occupation as is not prescribed by Allah. He must spend all his time in things
that are a means to earning Allah's pleasure, in fulfilling his duties to his fellow creatures,
in obedience to Allah and in keeping away from the forbidden things. This is what the
awliya (friends of Allah) and men of Allah do. Or, he may occupy himself in such things
as keep the righteous believers busy.
TWO COMPANIONS WITH EVERY RULER
(٣٦٩١) وَعَنْ أَلٍ سَعِيْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا بَعَثَ اللهُ مِنْ نَّبِيٍّ وَلَّا اسْتَخْلَفَ مِنْ
خَلِيْفَةٍ إِلَّا كَانَتُ لَهُ بِطَانَتَانٍ بِطَانَةٌ تَامُرُهُ بِالْمَعْرُوفِ وَتَُّهُ عَلَيْهِ وَبِطَائَةٌ تَامُرُهُ بِالشَّرِّ وَتَقُّهُ عَلَيْهِ
وَالْمَعْضُوْمُ مَنْ عَضَمَهُ اللهُ- (رواه البخارى)
3691. Sayyiduna Abu Sa'eed As a >, said, "Allah has sent no Prophet and has
appointed no Khalifah (Caliph) without each having two unseen companions. One
unseen companion instructs him to pursue the reputable (good things) and exhorts
him to it, and the other unseen companion instructs him to pursue evil and exhorts
him to it. And, the innocent one is he whom Allah protects (from sin)."1
COMMENTARY: The two unseen companions are the angel and the devil. They keep
together with man. The angel exhorts him to good work but the devil tempts him to do bad.
The innocent are the Prophets صلى الله عليه وسلم , the righteous Caliphs رضى الله عنه and some other
caliphs and rulers. Allah has kept them safe from the devil's mischief.
.
The two companions may also be the advisers and assistants who keep constant company
of the caliphs. They are called bitanah(au). Hence, the advisers who were with every
Prophet and caliph had different views. Or, they had two groups of men whose opinions
differed. This is normally observed with heads of states, chiefs and governors and
sometimes their view points are poles apart, at opposite extremes and incompatible. Some
who are good offer sound advice and exhort to what is good, but the bad natured people
try to mislead their leader. But, Allah saves him from evil course whose He wishes.
1 Bukhari # 6611, 7198, Nasa'I # 4202,Musnad Ahmad 2-39, Nasa'i Kubra 7825.

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PROPHET'S صلى الله عليه وسلم CONSTANT ATTENDANT
(٣٦٩٢) وَعَنْ آَنَسٍ قَالَ كَاتَ قَيْسُ بْنُ سَعْدٍ مِنَ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ بِمَنْزِلَةٍ صَاحِبِ الشُّرَطِ مِنَ
الْآَمِيْرِ - (رواه البخارى)
3692. Sayyiduna Anas رضى الله عنه narrated that (Sayyiduna) Qays ibn Sa'd رضى الله عنه was in
attendance with the Prophet صلى الله عليه وسلم like an escort is with an amir.1
COMMENTARY: Sayyiduna Qays ibn Sa'd as an, was constantly in the company of the
Prophet صلى الله عليه وسلم .He implemented and forwarded the commands and directions of the
- صلى الله عليه وسلم Prophet
Here, we reproduce a relative passage from The Life of Muhammad صلى الله عليه وسلم by Ibn
Kathir رضى الله عنه (P.767).2
رضى الله عنه QAYS IBN SA'D ANSARI, KHUZRAJI
Bukhari has reported from Anasرضى الله عنه that the position of Qays رضى الله عنه with the Prophet
was exactly what a police officer is in he eyes of an ameer. He was a very tall صلى الله عليه وسلم
man and had a very thin beard. The tallest of men would be covered up to his nose if he
were to wear the trousers of Qays رضى الله عنه .Ameer Mu'awiyah رضى الله عنه sent his trousers to
the ruler of Byzantine asking him. "Do you have such a tall man?" The king was
dumbfounded.
Qays رضى الله عنه was very kind and generous, wise and of sound judgement.
In the Battle of Siffin, he took the side of Sayyidina Ali رضى الله عنه Qays رضى الله عنه kept his index
finger raised and made supplication continuously. He died during the last days of Ameer
Mu'awiyah's رضى الله عنه Khilafah (caliphate).
Bazzar reported from Anas رضى الله عنه that twenty young men of the Ansar always stayed
around to respond to the Prophet صلى الله عليه وسلم whenever he needed them. He would send
them where they were needed.
WOMAN RULER IS IN AUSPICIOUS FOR HER PEOPLE
(٣٦٩٣) وَعَنْ آَبٍ بَكْرَةَ قَالَ لَمَا بَلَغَ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ آَّ أَهْلَ فَارِسَ قَدْ مَلَّكُوا عَلَيْهِمُ
بِنْتَ كِسْرِى قَالَ لَنْ يُفْلِحَ قُوْمٌ وَأَوا أَمْرَ هُمْ إِمْرَ أْتٌّـ (رواه البخارى)
صلى الله عليه narrated that when Allah's Messenger رضى الله عنه Sayyiduna Abu Bakrah .3693 .
, was informed that the citizens of Persia had enthroned Kisra's daughter as their
queen, he said, "The People who entrust their affairs of government to a woman
shall never prosper."3
COMMENTARY: It is clear from this hadith that only man is eligible to lead and rule. A
woman may not act as head of state or governor.
1 Bukhari # 7155, Tirmidhi # 3876.
2 Published by Darul-Ishaat, Karachi.
3 Bukhari # 4425, Tirmidhi # 2262(2269), Nasa'i # 5388, Musnad Ahmad 5-38, Nasa'i Kubra # 5937.
.

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الْفَضِلُ الثَّانِى
SECTION II
DO NOT ABANDON THE COMMUNITY
(٣٦٩٤) عَنِ الْحَارِثِ الْأَشْعَرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أمُرُكُمْ بَخَمُسٍ بِالْجِمَاعَةِ وَالسَّمُعِ
وَالطَّاعَةِ وَالْهِجْرَةِ وَالْجِهَادِفِ سَبِيْلِ اللَّهِ وَإِنَّهِ مَنْ خَرَجَ مِنَ الْجَمَاعَةِ فَيْدَ شِبْرٍ فَقَدْ خَلَهَ رِبْقَةَ الْإِسْلَامِ مِنْ
◌ُقِهِ إِلَّ اْ يُرَاجَةَ وَمَنْ دَعَا بِدَغْوَى الْجَاهِلِيَّةِ فَهُوَ مِنْ جُتَّى جَهَنَّمَ وَإِنْ صَامَ وَصَلَى وَزَعَمَ اَنَّهُ مُسْلِهْ -
(رواه أحمد والترمذى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Harithi Ashani's .3694
, said, "I command you to observe five things: to remain attached to the
community, to hear, to obey, to make hijrah (which is to emigrate) and to wage
jihad in Allah's path. If anyone separates from the main body even by a span, he
takes off the rope of Islam from his neck unless he returns to it. And, if anyone
invites (the people) to the beliefs of the people of jahiliyah (ignorance period)
then he is a member of the communities of hell, even if he fasts, offers salah
(prayer) and declares that he is a Muslim."1
COMMENTARY: To emigrate is to move out of enemy territory and settle in Islamic land. Or,
if he lives in a city or country whose inhabitants are bidatis (innovators) then he must get out of
that place and come to one where (true) sunnah (Prophet's y,leinto practice) is practiced.
In the same way, hijrah is also to abandon sin and disobedience and make repentance and
seek forgiveness of Allah. This is in the light of the saying of the Prophet,L.,,lemno:
الْمُهَاجِرُ مَنْ هَجَرَ مَا فَى اللَّهُ عَنْهُ
(The emigrant is he who abandons what Allah has forbidden to do).2
The command to wage jihad is to fight with the enemies of Islam and the disbelievers to
propagate Islam and raise aloft its banner and to enforce Divine law in the land. It also
means to suppress the desires of the soul and to deny them to it, for, nothing is more
harmful to man than the enmity of his self.
"If anyone separates from the main body ... ' This part of the hadith means that if a Muslim
abandons what the entire community observes, then he is like one who absolves himself of
obedience to Islam, even if he abandons that to a very minute degree. He cedes his
responsibility that was Wajib (obligatory) on him as a Muslim. It also means that Islam has
nothing to assure him of. However, if he repents, then he will return to the folds of Islam
as an obedient member.
Whose sounds the call of the jahiliyah (ignorance period) is one who calls for the customs
and rites of the jahiliyah (ignorance period) to be re-introduced. He becomes instrumental
in causing the people to adopt beliefs and convictions contrary to Islam.
Some scholars interpret it to mean that he summons people to help him at the time of an
accident or attack in the same manner as pre-Islamic people did. They used to call out, "O
family of so-and-so! O family of so-and-so!" At that, they would hurry and come to his aid
even if he was an oppressor.
1 Tirmidhi # 2863(2872), Musnad Ahmad 4-130.
2 Manner In Islam (Al Adebal Mufrad) Bulzh in # 1144 (Darul Isha'at, Karachi).

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THIN GARMENTS NOT SUITABLE FOR AMIR
(٣٦٩٥) وَعَنْ زِيَادٍ بُنِ كُسَيْبٍبِ العَدَوِيِّ قَالَ كُنْتُ مَعَ أَبٍ بَكْرَةَ تَحْتَ مِنْبَرِ ابْنِ عَامِرٍ وَهُوَ يَخْتُبُ وَعَلَيْهِ
ثِيَابْ رَقَّاقْ فَقَالَ أَبُوبِلَالٍ أُنْظُرُوا إِلَى آَمِيْرِنَّا يَلْبَسُ ثِيَابَ الفُشَّاقِ فَقَالَ أَبُوبَكْرَةَ اسْكُتُ سَمِعْتُ تَسُوْلَ
اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَنْ آَهَارَ سُلْطَاتَ اللّهِ فِى الْأَرْضِ أَهَانَهُ اللهُ - رَوَاهُ التَّوْمِذِىُّ وَقَالَ لهُذَا
حَدِيْثُ حَسَنْ غَرِيُبْ-
3695. Sayyiduna Ziyad ibn Kusayb al , Al-Adwi alus, said, "I was sitting with
Abu Bakrah رحمهالله at the foot of the pulpit of Ibn Aamir رضى اللهعنه who was delivering a
sermon wearing thin garments. Abu Bilal als, (a tabi'i) remarked, 'Look at our
amir wearing garments of the sinners!' Abu Bakrah usd +, interrupted him, 'Quite!
I had heard Allah's Messenger صلى الله عليه وسلم say that if anyone humiliaties Allah's
ruler on earth then Allah will humiliate him."1
COMMENTARY: Perhaps Ibn Aamir så», had worn what is unlawful for men to wear
like silk. Abu Bakrah رضى الله عنه prevented Bilal رحمه الله from insulting the amir lest discord was
created among Muslims.
It is also possible that the amir was wearing very costly and very thin clothes similar to
what the highly luxurious people wear. The ascetics and the worshippers shun such
garments. This is why Abu Bilal ats, described them as clothing of the sinners.
Some mystics, or those who have an intimate knowledge of Allah, say:
مَنْ رَقَّ ثَوْبَّهُ رَقَّ دِئْتَه
(He whose clothing is thin textured makes his religion too very dilute and thin)
DO NOT OBEY RULER'S COMMAND TO SIN
(٣٦٩٦) وَعَنِ النَّوَّاسِ بْنِ سَمْعَانَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا طَاعَةً لِمَخْلُوُقٍ فِي مَعْصِيَّةٍ
الخالِقِ- (رواه فى شرح السنة)
رضى narrated that Allah's Messenger رضى الله عنه Sayyiduna Nawwas ibn Samah .3696
wc à said, "There is no obedience to the creatures in what calls for disobedience
to the creator."2
COMMENTARY: If any of the creatures, even a king, ruler or amir, gives a command that
calls for doing something that contravenes Allah's command then it must not be done, and
the creature must not be obeyed. But, if a person is compelled to obey such a command
then there is no sin on him.
THE FINAL TREATMENT OF THE RULER
(٣٦٩٧) وَعَنْ آَبٍ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا مِنْ آَمِيْرٍ عَشْرَةٍ إِلَّا يُوْلِى بِهِ يَومَ الْقِيَّامَةِ
مَغْلُولًّا حَتَّى يَفُكَّ عَنْهُ الْعَدُلُ أَوْيُوُبِقَهُ الُجُورُ - (رواه الدارمى)
1 Tirmidhi # 2231, Musnad Ahmad 5-42
2 Baghawi in Shah-us Sunnah (Prophet's صلى الله عليه وسلم practice) # 2455.

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صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3697
said, "Every ruler, even if he has ruled over ten people, will be brought on the day
of resurrection with a chain on his neck till justice relaxes his chain (loose) or
oppression ruins him." 1
COMMENTARY: Every ruler, just or unjust, will necessarily be brought in shackles before the
Mighty lord. If he was just then he will be released, but if proved unjust then he will be punished.
RULERS WILL BE REGRETFUL ON THE DAY OF RESURRECTION
(٣٦٩٨) وَعَنْ آَبٍ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَيْلٌ لِلْأُمَرَاءِ وَيُلْ لِّلْعُرَفَاءِ وَيُلْ لِلامَنَاءِ
لَيَتَمَنَّيَنَّ أَقْوَامْ يَوْمَ الْقِيَامَةِ أَثَّ نَوَاصِيَهُمْ مُعَلَّقَةٌ بِالتُّرَيَا يَتَجَدُكُلُونَ بَيْنَّ السَّمَاءِ وَالْأَرْضِ وَإِنَّهُمْ لَهُ
يَلُوا عَمَلًا - رَوَاهُ فِعْ شَرُحِ السُّنَّةِ وَ رَوَاءُ أَحْمَدُ وَفِى رِوَايَتِهِ آَكَّ ذَوَائِبَهُمْ كَانَتُ مُعَلَّقَةً بِالقُرَّيَّا يَتَذَبُذَّبُوْنَ
بَيْنَ السَّمَاء وَالْأَرْضِ وَلَمْيَكُونُوا ◌ُمِّلُوا عَلَى شَىْءٍ.
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3698
, said, "Alas for the rulers! Alas for the overseers! Alas for the trustees! Many
people will sigh and yearn that their forelocks had been tied to the Pleiades
leaving them suspended between heaven and earth, and (yearn) that they had
never been given authority."2
Another version has this addition: "(will yearn) that their loose hair had been tied
to the Pleiades pulling them up and down between heaven and earth and (will
yearn) that they had never been governors over anything."3
COMMENTARY: The word (Ju) wayl means 'woe to you!' 'Alas!' 'How I wish!' It is
spoken when one is grieved and is an expression of sigh.
It is also said that wayl is valley in hell. The infidel will be dropped into it but will
continue to fall for forty years but not reach its bottom.
The trustee (or amin (¿)) is one whom the ruler has appointed over (receipts and
payments of) charity and Kharaj (homage revenue). Or, he is appointed to handle other
revenue of the Muslims. Or, someone other than the ruler may have appointed him to like
after his properties.
Pleiades is star cluster about 370 light years away.
Those people would prefer to have been disgraced in the world rather than undergo the
severity of reckoning in the next world.
The message of the hadith is that a ruler must dispense justice because there is great
reward in that. Besides, that would save them from disgrace in the hereafter.
Thus, it is clear why sympathy is offered to rulers, overseers and trustees. They generally
are liable to fail in honestly discharging their duties. There are, however, exceptions
whom Allah protects and guides.
CHIEFS MOST LIKELY DISTINED TO HELL
(٣٦٩٩) وَعَنْ غَالِبٍبِ الْقَّانٍ عَنْ رَجُلٍ عَنْ آَيْهِ عَنْ جَدِّهٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
1 Darimi # 2515.
2 Sharh us-sunnah (Prophet's صلى الله عليه وسلم practice) # 2468, Musnad Ahmad 2-352.
3 Musnad Ahmad 2-352.

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إِّ الْجِرَافَةَ حَقِّ وَلَا بُدَّ لِلنَّاسِ مِنْ عُرَفَاءٍ وَلَكِنَّ الْعُرَفَاءِ فِي النَّارِ-(رواه ابوداؤد)
3699. Sayyiduna Ghalib at Qattana.cà+, reported from a man who from his father, from
his grandfather that Allah's Messenger, L.,,Jedno said, "The need of a chief is real. And
certainly, there ought to be chiefs for the people. But, the chiefs will go to hell."1
COMMENTARY: Of course, chiefs are a necessity to sort out affairs of the people and
to administer them. People and to administer them, people need them and have
recourse to them ..
However, it is a fact that most of them will go to hell, because they will not be just and
honest. In this sense, it is a very bad bargain to accept the office of a chief. It is a very
risky thing, so the intelligent must be cautions. He must, as far as possible, refrain from
accepting this office lest he fall into sin and become liable to go to hell.
SEEK REFUGE IN ALLAH FROM A FOOLISH LEADER
(٣٧٠٠) وَعَنْ كَعُبٍ بْنِ عُجُرَةَ قَالَ قَالَ لِ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أُعِيُذُكَ بِاللّهِ مِنْ إِمَارَةِ الشُّفَهَاءِ قَالَ
وَمَاذَاكَ يَارَسُولَ اللَّهِ قَالَ أُهْرَاءُ سَيَكُونُونَ مِنْ بَعْدِىٌ مَنْ دَخَلَ عَلَيْهِمْ فَصَدَّقَّهُمْ بِكَذِبِهِمْ وَآَمَا نَّهُمُ عَلَى
◌ُظُلْمِهِمْ فَلَيُْوا مِتِى وَلَسْتُ مِنْهُمْ وَ لَنْ يَرِدُواعَلَىَّ الْخُوضَ وَمَنْ لَمْ يَدْخُلُ عَلَيْهِمْ وَلَهُ يُصَدِّقُهُمُ بِكْذِبِهِمْ وَلَمْ
يُحِنْهُمُ عَلَى ظُلْمِهِمْ فَأُولَئِكَ مِنِّى وَآَنَا مِنْهُمُ وَأُولَئِكَ يَرِدُونَ عَلَّىَّ الُوْضَ- (رواه الترمذى والنسائى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ka'b ibn Ujrah .3700
said to him, "I place you in Allah's protection from the foolish rulers." He asked.
"What is that, O Messenger of Allah? He elightened him, "There will come after
me, chiefs (foolish and liars and cruel). He who goes to them and takes their lie as
true and will assist them in their oppression (by word of mouth and by deed), (is
not mine and) has nothing to do with me and I have nothing to do with him. (I do
not like his doings and I am fed up with the likes of him.) People like him will not
come to me at the Pond (the hawd). As for him who does not corroborate their
falsehood as true and does not assist them in their oppression, he belongs to me and
I belong to him and such people will come to me at the hawd."2
COMMENTARY: The Pond or hawd refers to hawd Kawthar. "These people will not be
permitted to come to me at hawd Kawthar. It could mean 'paradise.' "They would not be
allowed to come to me in paradise."
This is a strict warning I anyone becomes a member of such a government, helps and
supports them while it is run by foolish people who oppress Allah's creatures then it is a
sign that this man lacks faith and he does not deserve to be called a Muslim.
NEARNESS TO A RULER GETS ONE AWAY FROM ALLAH
(٣٧٠١) وَعَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ سَكِّنَ البَادِيَةَ جَفَّاوَمَنِ اتَّبَعَ الشَّيْدَ غَقَّلَ
وَمَنْ آَّ السُلْطَانَ أُفْتُيِنَّ - رَوَاهُ التِّزْمِذِىُّ وَأَحْمَدُ وَالنَّسَائِىُّ وَفِيْ رَوَايَةٍ أَلٍ دَاؤدَ مَنْ لَزِمَ الُّلْطَانَ
1 Abu Dawud # 2934.
2 Tirmidhi # 416, Nasa'I # 4207, Musnad Ahmad 4-243.

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اُفْتُِّنَّ وَمَا ازْدَادَ عَبْدْ مِنَ السُّلْطَانِ كُنُوًّا إِلََّ ازْدَادَ مِنَ اللَّهِ بُعْدًّا-
3701. Sayyiduna Ibn Abbas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said. "He
who resides in the desert is harsh and unfriendly. He who pursues game is careless
and neglectful. And, he who visits the ruler is led astray."1
According to a version: "He who associates himself with a ruler is led astray. And
the nearer a man gets to a ruler the farther he goes from Allah."2
COMMENTARY: The hadith does not mean to belittle the villagers or desert dwellers.
Rather, since they do not get the company of the scholars, the pious and the men of Allah
(awliya), they are hard-hearted. They lack knowledge, Divine awareness and
understanding.
If anyone persistently occupies in hunting as a hobby then he is slack in obedience worship
and offering salah (prayer) on Friday and with the congregation. Also, he lacks compassion
and friendliness.
In other words this refers to those who constantly engage in hunting as a playful pursuit
and not with the objective to procure a lawful subsistence, they spend most of their time in
hunting for pleasure. Apart from that, there is no doubt whatsoever that hunting is
permissible and lawful. Some of the sahabah (Prophet's Companions) (sans>, had, indeed,
صلى الله عليه وسلم engaged in hunting. However, the ulama (Scholars) assert that the Prophet
never engaged in hunting himself but, at the same time, he never disallowed anyone to
hunt game.
If anyone visits the rulers unnecessarily then he will invite trouble. If he emulates their deeds
that contravene Shariah then he puts his religion at risk. But, if he contradicts them, then he
puts his worldy life at stake. Mazhar ales, says that if anyone goes to a king and follows their
practices (without trying to correct their he involves himself in irreligious conduct. If he does
not do as they do but enjoins them piety and forbids evil, then his attendance in the king's (or
ruler's) assembly will be more meritorious than participating in jihad.
Dahlawi رحمه الله has presented in Musnad Firdaws a hadith of Sayyiduna Ali رضى الله عنه in a
marfu form:
مَنِ ازْدَادَ عِلْمًا وَلَمْ يَزْدِدْ فِي الدُّنْيَا زُهْدًا لَمْ يَزِدُد مِنَّ اللَّهِ إِلَّا بُهُدًّا
(He who increases his knowledge but does not expand his unconcern with the
world truly increases his distance from Allah.)
ANONYMITY IS SOLACE WHILE RENOWN IS TROUBLESOME
(٣٧٠٠٢) وَعَنِ الْمِقْدَامِ بِنْ مَعْدِيكَرِبَ آَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ضَرَبَ عَلَى مَنْكَّبَيْهِ ثُمَّ قَالَ
أَفْلَحْتَ يَاقُدَيْهُ إِنْ مُثَّ وَلَمْ تَكُنْ أَمِيْرًا وَلَّا كَاتِبًّا وَلَّا عَرِيْفًا- (رواه ابوداؤد)
3702. Sayyiduna Miqdam ibn Madikarab As a+, narrated that Allah's Messenger
,patted him on his shoulders and said, "You have succeeded, O Qudaym صلى الله عليه وسلم
if you do not become a ruler, a clerk or an overseer till you die."3
1 Tirmidhi # 2256 (2263), Nasai # 4309, Musnad Ahmad 1-357.
2 Abu Dawud # 2859.
3 Abu Dawud # 2933.

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COMMENTARY: This saying indicates that anonymity spells peace while limelight and
fame bring trouble.
RULER WHO LEVIES UNJUST TAXES WILL BE DEPRIVED OF PARADISE
(٣٧٠٣) وَعَنْ عُقْبَةً بُنِ عَامِرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَدْخُلُ الْجَنَّةَّ صَاحِبُ مَكْسِ يَعْنِى
الَّذِى يَعْشُرُ النَّاس۔(رواه احمد وابوداؤد والدارمى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Uqbah ibn Aamir .3703
, said, "The tax collector will not enter paradise." He is the one who impose or
collects taxes or levies from people such as are not sanctioned by Shariah.1
MERIT OF A JUST IMAM
(٣٧٠٤) وَعَنْ أَبٍ سَعِيدٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِثْ أَحَبَّ النَّاسِ إِلَى اللّهِ يَوْمَ الْقِيَامَةِ
وَأَقْرَ بَهُمْ مِنْهُ مَجْلِسًا إِمَامٌ عَادِلْ وَإِّ ابْغَضَ النَّاسِ إِلَى اللَّهِ يَوْمَ الْقِيَامَةِ وَأَشَدَهُمُ عَذَابًا وَفِيْ رَوَايَةٍ
وَأَبَعْدَ هُمْ مِنْهُ مَجُلِسًا إِمَامْ جَائِرٌ - رَوَاهُ التِّرْ مِذِىُّ وَقَّالَ هُذَا حَدِيْثْ حَسَنْ غَرِيُبْ-
3704. Sayyiduna Abu Saeed رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The dearest of all men to Allah and the nearest of them in rank on the day of
resurrection will be ajust imam (ruler, leader), and the most despised of all men to
Allah on the day of resurrection who will be awarded the harshest of punishment,"
or according to a version, "Who will be farthest from Him in rank will be a cruel
(oppressive) imam."2
CONVEYING TRUTH TO A TYRANT IS BEST JIHAD
(٣٧٠٥-٣٧٠٦) وَعَنْ آَبٍ سَعِيْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَفْضَلُ الْجِهَادِ مَنْ قَالَ كَلِمَةً حَقٌّ عِنْدَ
سُلْطَانٍ جَائِرٍ -رَوَاءُ التِّرْمِذِىُّ وَأَبُودَاؤْدَ وَابْنُ مَاجَةَ وَرَوَاهُ أَحْمَدُ وَالنََّائِىُّ عَنْ طَارِقِ بُنِ شِهَاپٍ۔
3705. Sayyiduna Abu Saeed رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Indeed, the mightiest of jihad is a just word before a tyrant ruler."3
3706. Sayyiduna Tariq ibn Shihab ucan», narrated the same hadith.4
COMMENTARY: In jihad, the warrior may subdue the enemy or become a marty but
when he speaks a just word before a cruel king, he has no semblance of hope of saving his
skin. In spite of that, he dares to speak out the truth leaving himself at the mercy of the
oppressor. He discharges his duty of enjoining the reputable and forbidding the
disreputable. Hence, it calls for more patience to do something that may cause him to lose
his life and property than to do what might spare his life.
Moreover, the oppressive and unjust ruler is liable to hurt all his subjects and if he is
prevented from being unjust then a large number of people will be benefited. The same
thing cannot be said about fighting with the enemy.
1 Abu Dawud # 2937, Darimi # 1666, Musnad Ahmad 4-143.
2 Tirmidhi # 1329 (1334) , Musnad Ahmad 3-55.
3 Tirmidhi # 2174 ( 2181), Abu Dawud # 4344, Ibn Majah # 4011.
4 Nasai # 4214, Musnad Ahmad 3-19, 4-314, 5-251, Nasai Kubra # 7834.

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THE WAY TO CORRECT THE EVIL MAN: Shaykh Abu Hamid aus, has written in Ahya
that enjoining the reputable to a ruler is to stop him from his waywardness, must be told of
his deeds that are wrong, unjust and cruel, of his commands that are unlawful and of his
actions that are contrary to the codes of Shariah. However, strong words and approach
must be adopted calling him cruel or 'one who does not fear Allah' only when other people
are not likely to be punished alongwith the reproacher. If they are likely to suffer his wrath,
then it is not allowed to speak to him strongly. If only the reproacher is likely to be
punished then it is allowed to reproach him in strong words. Rather, it is mustahab
(desirable) to do so. The predecessors used to chide the rulers severely because they knew
that if their wrath resulted in loss of their life that would be a great honour for them in that
they would thereby attain the rank of martyrdom in jihad.
RIGHTEOUS ADVISERS LEAD THE RULERS TO SUCCESS
(٣٧٠٧) وَعَنْ عَائِشَةً قَالَتْ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا آَرَادَ اللهُ بِالْآَمِيُرِ خَيْرًا جَعَلَ لَهُ وَزِيْرٌ
صِدْقٍ إِنْ تَبِىَ ذَكَّرَهُ وَإِنْ ذَكِّرَ أَعَانَهُ وَإِذَا آَرَادَبٍهٍ غَيْرَ ذَلِكَ جَعَلَ لَهُ وَزِيْرَ سُوْءٍ إِنْ نَسِىَ لَمْ يُذَكّرُه
وَإِنْ ذَگَّرَلَمُيُچِنهُ۔(رواهابوداود والنسائى)
3707. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said,
"When Allah decides that a ruler should have good, He lets him have a righteous
minister and adviser. Is he forgets, he reminds him and if he remembers, he helps
him. But, when Allah decides for him otherwise, He causes him to have an evil
minister and adviser so that if he forgets, he does not remind him and if he
remembers, he does not help him."1
SUSPICION CAUSES UNREST IN SUBJECTS
(٣٧٠٨) وَعَنْ أَبيِ أُمَامَةً عَنِ النَّيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّ الْأَمِيْرَ إِذَا ابْتَغَى الرَّيْبَةَّ فِي النَّاسِ
افْسَدمُؤُ(رواهابوداؤد)
3708. Sayyiduna Abu Umamah رضى الله عنه said that the Prophet صلى اللهعليه وسلم said, "When
a ruler tries to attribute mischief to the subjects, he corrupts them."2
COMMENTARY:
The rulers and the ruled must have complete harmony among
themselves for the sake of peace in their country. The ruler must assure his subjects that he
is confident of them. If he entertains doubts and accuses them and punishes them because
of that, then he creates unrest and bad feelings.
This hadith teaches rulers that they must not search for faults in their subjects and must
conceal their faults. They must pardon them any lapses.
(٣٧٠٩) وَعَنٌّ مُتَاوِيَةً قَالَ سَمِعْتُ رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ إِنَّكَ إِذَا اتَّبَعْتَ عَوْرَاتِ النَّاسِ
أَفْسَدُ ◌َهُمْ رَوَاءُ البَيْهَقِىُّ فِى شُعَبِ الْإِئْمَانِ-
صلى الله narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Muawiyah .3709
1 Abu Dawud # 2932, Nasai # 4204, Bayhaqi, Nasai Kubra # 7827.
2 Abu Dawud # 4889, Musnad Ahmad 6-4.

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Al say, "If you look into the secrets of the people (to find their faults), then you
will corrupt them."1
COMMENTARY: Like the previous hadith this too stresses that secrets should not be
disclosed lest it becomes difficult to live peacefully.
(٣٧١٠) وَعَنْ آبيٍ ذَرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَيْفَ أَنْتُمْ وَائِمَّةً مِنْ بَعْدِى يَسْتَائِرُونٌ
بِهِذَا القَىْءٍ قُلْتُ أَمَا وَالَّذِى بَعَثَكَ بِالْحُقِّ أَضَّهُ سَيْهِى عَلَى عَاتِقِيْ ثُمَّ أَضْرِبُ بِهِ حَتَّى القَّاكَ قَالَ آَوَلَا اَدُلُّتَ عَلى
خَلْرٍ مِنْذَلِكَ تَصْبِرُحَتَّى تَلْقَانی۔(رواهابوداود)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Dharr .3710
asked him, "How will you conduct yourselves, after me with the rulers who will
retain the fa'I (booty) with themselves?" He said, "Indeed, by him who sent you
with the truth, I shall put my sword on my shoulder and smite (them) with it till I
meet you." He asked, "Shall I not guide you to what is better than that? Be patient
till you meet me."2
COMMENTARY: Fa'i is what is acquired from the disbelievers without fighting with
them. Examples are Kharaj (tribute), jizyah (homage revenue) or any kind of tax which the
Islamic state takes from the non-Muslims. As for the property acquired from the
disbelievers after fighting with them, that is called ghanimah (booty). One fifth of the fa'l
goes to the state treasury while four-fifth is the right of all Muslims and disbursed among
them. If the ruler does not give anything of the fa'i to the Muslims then though he denies
them their right yet, merely for this property, they must not revolt against him. It is better
to show patience.
The ulama (Scholars) say that this saying of the Prophet ,la. includes both fa'I and
ghanimah. The ruler who appropriates all of fa'I or ghanimah (booty) is a wrongdoer.
(fa'i is booty acquired without fighting. Ghanimah is booty acquired after defeating the
enemy in war.)
SECTION III
الفَصلُ الثَّالِثِ
MERIT OF A JUST IMAM (RULER)
(٣٧١١) عَنْ عَائِشَةً عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَتَدْرُوْنَ مَنِ السَّابِقُونَ إِلى ظِلِّ اللّهِ
عَزَّوَجَلَّ يَوْمَ القِيَامَةِ قَالُوا اللّهُ وَ رَسُوُلُهُ أَعْلَمُ قَالَ الَّذِيْنَ إِذَا أُعْتُوا الْحُقَّى قَبِلُؤْهُ وَإِذَا سُئِلُوهُ بَذَلُوهُ
وَحَگّمُوا لِلنَّاسِ گگگُمِهِمْ لِانْفُسِهِمُ-
3711. Sayyidah Ayshah رضى الله عنهاا narrated that Allah's Messenger صلى الله عليه وسلم asked,
"Do you know who will be the first ones, on the day of resurrection, to the shade
of (the throne of) Allah, Mighty and Glorious (or to His kindness and mercy)?"
They (the sahabah (Prophet's Companions) رضى الله عنهم) said, "Allah and His
Messenger صلى الله عليه وسلم know best." He said. "They (who will be the first) are the
ones who accept when the truth is placed before them. When they are asked for
1 Abu Dawud # 4888, Bayhaqi in Shuab ul-Eeman # 9659.
2 Abu Dawud # 4759, Musnad Ahmad 5-180.

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something justified, they spend without hesitation. And, they judge for the
people as they judge for themselves."
COMMENTARY: This hadith describes the just rulers as possessing three characteristics
because of which they will be the first to deserve the favours of Allah and the shade on the
day of resurrection. (1) they readily accept every proposal concerning the betterment of
their subjects and justice towards them, and they put that into action promptly. (2) They
give the rights of their subjects when they demand them, and they do not procrastinate in
spending on the needs of the people and the good of them. And, (3) They like for their
subjects what they like for themselves. Just as they wish for their own selves comfort, they
wish comfort for their people, too. They are not like selfish rulers who do not care for the
general masses.
FEAR OF THREE THINGS FOR THE UMMAH
(٣٧١٢) وَعَنْ جَابِرِ ابْنِ سَمْرَةً قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمُ يَقُولُ ثَلَاثْ آَخَافُ عَلى مُمَّتِى
الْإِسْتِسْقَاءُ بِالَّأنْوَاءِ وَحَيْفُ السُّلُّطَانٍ وَتَكْذِئْبٌ بِالْقَدْرِ۔
صلى narrated, "I heard Allah's Messenger رضى الله عنه Sayyiduna Jabir ibn Samurah .3712
Jyske in say, 'I fear three things for my ummah (lest they adopt them and go astray.
They are): (i) seeking rain by al-anwa (the phases of the moon), (ii) a king's being
unjust and (iii) denying the decree of Allah."1
COMMENTARY: The word anwa (in the hadith with the definite article) is the plural of (2)
naw which means to 'rise and fall'. Generally, it is used for the phases of the moon. The
ancient astronomers said that the moon has twenty-eight phases. It is in a different phase
every night. So, perhaps, 'rise and fall' are used for the rising and setting of the moon and
the word anwa is used for the phases of the moon.
The Arab idolaters ascribed rain to these phases of the moon. This is a false belief and other
ahadith forbid the holding of such beliefs. It is called disbelief to emphasise the significance
of tawhid (monotheism) and to remove doubts of polytheism.
DO NOT BECOME A TRUSTEE OR A JUDGE UNNECESSARILY
(٣٧١٣) وَعَنْ أَبٍ ذَرٍ قَالَ قَالَ لِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سِتَّةَ آَيَّامٍ أَعْقِلُ يَا أَبَا ذَرٍ مَا يُقَالُ لَكَ بَعْدُ
فَلَمَّا كَانَ الْيَومُ السَّابِعُ قَالَ أُوْصِيْكَ بِتَقْوَى اللَّهِ فِى سِرِّ امْرِكَ وَعَلَانِيَتِهِ وَإِذَا أَسَأْتَ فَأَحْسِنٍ وَلَا تَسْأَلَنَّ
أَحَدَّا شَيْئًّا وَإِنْ سَقَطَ سَوْظُكَ وَلَا تَقْبِضْ آَمَانَةً وَلَّا تَقْضِ بَيْنَ اثْنَيْنِ-
3713. Sayyiduna Abu Dharr رضى الله عنه narrated that Allah's Messenger صلى اللهعليه وسلم said
to him (every day) for six days, "Bear in mind, O Abu Dharr, what is to be told to
you." (He was asked to prepare himself for a guidance to be given to him which he
must remember and follow.) Then, on the seventh day, he said, "I instruct you to
fear Allah in your secret affairs and the open ones. And, when you commit a wrong,
follow it with a good deed. Do not ask anyone (of the creatures) for anything, even
if your whip drops down (from your hand, do not request anyone to pick it up for
you). Do not accept a trust and do not act as an arbitrator between two people."2
1 Musnad Ahmad 5-90.
2 Musnad Ahmad 5-172.

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COMMENTARY: To keep anyone's trust for safe-keeping is not wise. One cannot trust
oneself and the devil may tempt one at any time to commit treachery. Besides, there is a
possibility of being accused of breach of trust by the owner of the trust or anyone else.
THREE STAGES OF A RULER DURING HIS RULE
(٣٧١٤) وَعَنْ أَبٍ أُمَامَةَّ عَنِ النَِّيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ مَا مِنْ رَجُلٍ يَلِى أَهْرَ عَشْرَةٍ فَمَا فَوقَ ذلِكَ إِلَّ
آتَاهُ اللهُ عَزَّوَجَلَّ مَغْلُوُلَا يَومَ القِيَامَةِ يَدُهُ إِلَى عُنُقِهِ فَّهُ بِرُّهُ أَوْ أَوْبَقَهُ إِنْهُه آوَّلُهَا مَلَامَةٌ وَ أَوْ سَطُهَا نَدَامَةٌ
وَآخِرُ هَاخِزْيٌ يَومَ القِيَامَةَ-
3714. Sayyiduna Abu Umamah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "If
a man has ruled over ten people or more, then he will be brought to Allah, Mighty
and Glorious, on the day of resurrection (in the place of gathering), with his hand
chained to his neck. Then, he will be set free by his piety (which is his justice and
kindness to his subjects in the world), or he will be ruined because of his sin
(which is his tyranny over his subjects in the world). The beginning of it (meaning,
ruler ship) brings blame, the middle of it causes regret and the end of it is disgrace
on the day of resurrection."1
COMMENTARY: Very few people there are who do not crave for high offices and ruler
ship. In the initial stages, a ruler is blamed from all sides for misrule, partisanship,
negligence etc. Then, he himself regrets having taken up the office and put himself to
unnecessary bother. If he is deposed then he is disgraced otherwise he is despised. Then, in
the hereafter, he will have to give account to the Judge of all judges and undergo
punishment for his misdeeds. So take heed, O you possessed of sight!
رضى الله عنه ADVICE TO MUAWIYAH صلى الله عليه وسلم PROPHET'S
(٣٧١٥) وَعَنُ مُعَاوِيَّةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَا مُعَاوِيَةُ إِنْ وُلِّْتَ أَمْرًّا فَاتَّقِ اللّهَ
وَاعْدِلُ قَالَ فَمَازِلْتَ أَظُنُّ أَنِّي مُبْتَلَّى بِعَمَلٍ لِقَولِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَتَّى ابْتُلِيْتُ-
3715. Sayyiduna Muawiyah رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم said to
him, "Muawiyah, if you are made a ruler or given authority, fear Allah (always) and
dispense justice." He said, "I continued to think that I would be tried with some
kind of authority in the light of the Prophet's ,,le ano saying till I was (finally)
tried. (His words did come true and I was made an amir.)"2
REFUGE IN ALLAH FROM TRIAL IN FUTURE
(٣٧١٦) وَعَنْ أَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَعَوَّذُوا بِاللّهِ مِنْ رَأْسِ السَّبُعِيْنَ وَإِمَارَةٍ
الصِّبْيَانٍ - رَوَى الْأَحَادِيْثَ السِّنَّةَّ أَحْمَدُ وَرَوَىَ الَبَيْهَقِىُّ حَدِيثَ مُعَاوِيَةً فِى دَلَائِلِ النَّوَِّ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3716
said, "Seek refuge in Allah from the beginning of the year seventy and from the
rule of boys."3
1 Musnad Ahmad 5-267
2 Bayhaqi in Dalail un Nabuwah
3 Musnad Ahmad 2-326.

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COMMENTARY: Beginning of the year seventy is the seventh decade of the hijri year
which began in 61AH.At the end of 60AH, Muawiyah As an+, died and his era was over.
Yazid ibn Mu'awiyah began his rule. At the same time the auspicious era of the Sahabah
(Prophet's Companions) رضى الله عنهم came to an end completely.
Thereafter, the ummah's history is replete with discord, in-fighting, injustice and oppression
and rivalry for rulership. Yazid ruled for three years and eight months and the most
shameful tragedy during his rule was the very unfortunate incident at Karbala. After
Zazid, his son, Mu'awiyah ivbn Zazid ibn Mu'amiyah succeeded him only in name and
rulership shipped out of the hands of the Sufyani clan of Banu Umayyah ito the hands of
Banu Marwan.
The hadith refers to these Banu Marwan as the boys. During their time, there was much of
tug of war for rulership, oppression, religious unrest, ethnic wars, neglect of symbols of
Islam and harsh treatment or religious elders. This turned the entire administration to
children's playground. The most disgraceful man of history was the cruel Hajj
(pilgrimage)aj ibn Yusuf, the prominent ruler of Banu Marwan. He did not lag behind
Chengez and Halaku in his cruelty and tyranny.
The Prophet y,le & o had foreseen these troublesome years of the seventh decade of hijri
which began with the rule of Yazid ibn Mu'awiyah and reached their peak in the time of
the Banu Marwan. His sight had seen them years before they transpired like a clearly read
book. Therefore, he had advised his Sahabah (Prophet's Companions) ( ano, to seek
refuge from that time and asked them to pray that Allah way not show them that period.
RULERS WILL BE APPOINTED COMMENSURATE TO YOUR DEEDS.
(٣٧١٧) وَعَنْ يَحْيِى بُنِ هَاشِرٍ عَنْ يُؤْنُّسَ ابْنِ أَبيِ إِسْحَاقَ عَنْ آَيْهِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
گَمَاتَكُونُونَ کَذُلِكَ يُؤَّرُ عَلَيْگُمُ۔
3717. Sayyiduna Yahya ibn Hashim narrated from Yunus ibn Abu Ishaq wål +, who
from his father that Allah's Messenger ,,,ledo said, "As you will be so shall you
have rulers put over you."1
COMMENTARY: Your rulers and governors will be appointed over you according to how
you are, how you conduct yourselves. If your deeds are good they too will be good. If you
do bad deeds, then you will have evil leaders over you.
KING IS ALLAH'S SHADE ON EARTH
(٣٧١٨) وَعَنِ ابْنِ عُمَرَ أَّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِّ الشُّلْطَانَ ظِلُّ اللّهِ فِي الْأَرْضِ يَأْوِى إِلَيْهِ كُلُّ
مَظْلُؤْمٍ مِنْ عِبَادِهِ فَإِذَا عَدَلَ كَانَ لَهُ الْأَجْرُ وَعَلَى التَّعِيَّةِ الشُّكُرُ وَ إِذَا جَارَ كَانَ عَلَيْهِ الْاصْرُ وَ عَلَى الرَّعِيَّةِ الصَّبُرُ-
3718. Sayyiduna Ibn Umar رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "The
King is Allah's shade on the earth. Every wronged one of the slaves of Allah comes
to it (to seek redress). So, when he is just, there is a reward for him and it is wajib
(obligatory) on the subjects to be thankful. But, when he is oppressive sin rests on
him and the subjects must exercise patience.2
1 Bayhaqi in Shabul Eeman # 3792.
2 Bayhaqi in Shaabul Eeman # 7399.