THE CONCENSUS OF THE SALAF FROM AMONG THE COMPANIONS OF ALLAAH’S MESSENGER (swallallahu alaihi wasallam) ON THE PROHIBITION OF REVILING THE RULERS BE THEY RIGHTEOUS OR SINFUL - A REFUTATION OF THE KHAWAARIJ 1) Attacking the honour of the Rulers (Umaraa) and occupying oneself with reviling them and mentioning their shortcomings is a very big mistake and a repugnant Sin: The purified revelation has forbidden it and has censured the one who does so. It is (also) the starting point of rebellion (i.e., by which such rebellion is initiated and developed) and taking arms against the rulers and this rebellion, is the basis of the corruption of both the religion and the world. 2) It is also known that the ways and means (wasaa’il) have the same rulings as the ends to which they lead (maqaasid). Therefore, every text regarding the prohibition of rebellion (against the rulers) and the censuring of those who do so is an evidence for the prohibition of reviling and abusing the rulers and also (an evidence) for the reprimand of the one who does so. 3)Ibn al-Qayyim (r) said, “This is a great topic, containing much benefit and due to ignorance of this topic a great mistake has fallen upon the Sharee’ah...” up until he said, after mentioning that the basis of the Sharee’ah is built upon the welfare and benefits of the servants, “... The Prophet (swallallahu alaihi wasallam) legislated for his ummah, the obligation of rejecting the evil so that by its rejection, the goodness that Allaah and His Messenger love is obtained. And when rejecting the evil leads to what is more evil and more hated by Allah and His Messenger then it is not allowed to reject it— even if Allaah hates it and detests those who perform it (the evil). And this is like rejection (inkaar) against the kings, and the ones in authority by coming out against them (with arms etc., to fight them), for verily, that is the basis and foundation of every evil and every tribulation till the end of time. And the Companions asked permission from the Messenger of Allaah (swallallahu alaihi wasallam) for killing the leaders (Umaraa’) who delay the prayer from its proper time, saying, ‘Shall we not kill them.’ So he said, “No, so long as they establish the prayer,” and he also said, “Whoever sees something from his leader (ameer) something that he dislikes then let him be patient and let him not raise his hand (away) from the leader’s obedience.” And whoever reflects upon the greatest and smallest trials that have befallen Islaam, then he will see that they are due to the negligence and wastage of this principle and the lack of patience upon (witnessing) evil. So he seeks to bring about its end and as a result of this, a greater evil is brought about. And the Messenger (swallallahu alaihi wasallam) saw the greatest of evils in Makkah and he was not able to change them. In fact even when Allaah opened up Makkah for the Muslims (i.e., gave the Muslims victory over it) and when it became Daarul-Islaam he was resolved to changing the Ka’bah and returning it to the foundations that ibraaheem (alaihi as-alaam) had built it upon, but even though he had the capacity to do that, he was prevented from it by the fear that something greater would occur due to the lack of tolerance of the Quraish, since they were new to Islaam and had recently left disbelief —and for this reason he did not grant permission for rebelling against the leaders (Umaraa’) with the use of one’s hand (i.e., with force) due to the greatness of what results afterwards on account of it ...“ Ibn al-Qayyim in ‘I’laamul-Muwaqqi‘een ‘an Rabbil-’Aabaineen. The Shaikh and Imaam, ‘Abdul-Lateef ibn ‘Abdur-Rahmaan ibn Hasan Aal Shaikh said, in powerful words that uncover the confusing doubts in this topic and that refute the one who spreads them from amongst the ignoramuses, “... And those people, those who are under trial, do not know that with the exception of ‘Umar ibn ‘Abdul-Azeez and whoever Allah willed from among the Banee ‘Umayyah, great mishaps, insolence, taking up arms (against the people) and corruption occurred from most of those in charge (wullaat) of the people of Islaarn from the time of Yazeed ibn Mu’aawiyah (till the present). But along with that, the manner and behaviour of the notable scholars and mighty leaders with the rulers is well- known and renowned — they do not raise a hand against giving obedience in that which Allaah and His Messenger have commanded from among the legislated actions and obligatory duties of Islaam. And I will give you an example, that of al-Hajjaaj ibn Yoosuf ath- Thaqafee, and his affair is well known in the ummah, that of oppression repression, excessiveness in spilling the blood (of the Muslims),desecration of the Sanctities of Allaah, the killing of whomever he killed amongst the notables of the umrnah such as Sa’eed ibn Jubair, the besieging of Ibn az- Zubair even though he had sought refuge in the Haram, and making lawful the sacred and sanctified, the killing of Ibn az-Zubair, even though Ibn az-Zubair had given obedience to him and the people of Makkah, Medinah, Yemen, and most of ‘lraaq had given the pledge of allegiance to him (Ibn az-Zubair) and al-Hajjaaj was only a deputy of Marwaan, and then of his son ‘Abdul- Malik and none of the khulafaa’ (successors) had given Marwaan a pledge and none of the influential people, those with power had given the pledge of allegiance to him. And along with all of this none of the People of Knowledge hesitated in obeying him and complying with him in that in which obedience is permissible from amongst the pillars of Islaam and its obligations. 4) So along with all of that the conduct of the leading scholars, such as al-Awzaa’ee, Maalik, al- Layth ibn Sa’d and ‘Ataa ibn Abee Rabaah with those kings is not hidden from the one who has a share in knowledge and realization. And then the next generation of the People of Knowledge such as Ahmad ibn Hanbal, Muhammad ibn Ismaa‘eel (al-Bukhaaree), Muhammad ibn Idrees (ash-Shaafi’ee), Ahmad ibn Nooh,Ishaaq ibn Raahawaih and their brothers…their occurred in their time what occurred from the kings of the great innovations and the denial of the Sifaat and they were called to (affirm) these things and were put to trial by them and whoever was killed, was killed, such as Ahmad ibn Nasr. But along with all of this it is not known that a single one of them raised his hand against obedience (to those kings) and that he saw fit to attack them...” Ad-Durar as-Sunniyyah fii Ajwibatun-Najdiyyah, Ziyaad ibn Kusaib al-Adawiyy said, “I was with Aboo Bakrah beneath the minbar (pulpit) of Ibn Aamir. He was giving a speech and was wearing a fine garment. So Aboo Bilaal said, ‘Look at our ameer wearing the garment of the disobedient.’ Then Aboo Bakrah said, “Be silent. I heard the Messenger of Allaah (swallallahu alaihi wasallam) say, ‘Whoever demeans the sultaan (ruler) of Allaah upon the earth Allaah will humiliate him.” Anas ibn Maalik said, “The senior amongst the Companions of Allaah’s Messenger(swall allahu alaihi wasallam) forbade us (saying), ‘Do not revile your Rulers (Umaraa), not act dishonestly with them, nor hate them and have taqwaa of Allaah and be patient — for verily the matter is close (at hand).” Its chain of narration is jayyid (good) and all of its narrators are thqaat (precise, reliable and trustworthy). Yahyaa ibn Yamaan said, “Sufyaan (ath-Thawree) narrated to us from Qais ibn Wahb from Anas ibn Maalik (radhiyallahu anhu) that he said, “The most senior of the Companions of the Messenger of Allaah (swallallahu alaihi wasallam) used to forbid us from abusing and reviling the Rulers (Umaraa) And likewise al-Bayhaqee has also mentioned this narration with the wording, “The most senior amongst us from among the Companions of Allah’s Messenger (swallallahu alaihi wasallam) commanded us not to revile our Rulers...” and its chain of narration is jayyid (good).Therefore, in this narration is the unanimous agreement of the most senior of the Companions of Allaah’s Messenger(swallallahu alaihi wasallam) upon the prohibition of attacking the honour of the Rulers by reviling and abusing them. 5)Ibn ‘Abdul-Barr reported with his isnaad from Aboo Dardaa (radhiyallahu anhu) that he said, “Verily, the first (appearance) is the hypocrisy of a man is his censure and rebuke of his Ruler (Imaam).” Ibn Abee ‘Aasim reported from Ahul- Yamaan al-Hawzaniyy from Abud-Dardaa that he said, “Beware of cursing the Rulers (Wullaat), for verily, cursing them is clipping (i.e., of the religion) and hating them is barrenness.” It was said, ‘0 Aboo Dardaa, then how should we behave when we see in them that which we do not like?’ He said, “Have patience, for verily, when Allaah sees that from you He will take them away from you with death.” All of its narrators are thiqaat (precise, reliable and trustworthy) save Abul-Yamaan al-Hawzaniyy whose name is ‘Aamir ibn ‘Abdullaah ibn Luhayy, al- Hawzaniyy, al-Himsiyy. Ibn Hibbaan included him in his Ath-Thiqaat and Haafidh Ibn al- Hajar said about him, ‘Maqbool’ (i.e., his reports are acceptable). Ibn Zanjooyah has also reported this narration in Kitaabul-Amwaal with the same chain of narration. Aboo Nu’aym reports as does Ibn Abid-Dunyaa from Zaa’idah ibn Qudaamah who said, “I said to Mansoor ibn ah-Mu’tamir, When I am fasting can I revile the Ruler (Sultaan)?’ He said,‘No.’ I then said, ‘Then can I revile the People of Desires (i.e.,Innovators)?’ He said, ‘Yes.” Ibn ‘Abdul-Barr reports from Aboo Ishaaq as-Sahai’iyy that he said, “Never do a people revile their Ruler (Ameer) except that they are prevented from his goodness.” Hannaad reported, “‘Abdah narrated to us from az- Zabriqaan who said, ‘I was with Aboo Waa’il, Shaqeeq ibn Salamah, and I began to revile al- Hajjaaj and mention his faults and bad deeds. He (Aboo Waa’il) said, ‘Do not revile him. And what will inform you that perhaps he says, ‘0 Allaah forgive me,’ so He forgives him?” 6) “Beware of censuring and rebuking the Rulers (A’immah). For verily, rebuking them is clipping. (That is) the clipping of the Deen not the clipping of the hair. Verily the Ta’aaneen (those who rebuke and revile) — they are the losers and they are the most evil of the evil ones.” Ibn al- Jawzee reports that when Khaalid ibn ‘Abdullaah at-Tustaree addressed the people on the day he was appointed the governor of Makkah he said, “By Allaah, no one is brought to me who curses his ruler (Imaam) except that I till beat him in the Haram.” And in At- Taareekh Al-Kabeer of Imaam al-Bukhaaree who reports from Aboo Jamrah ad-Duba’iyy who said, “When news of the burning of the House reached me, I left for Makkah and visited Ibn ‘Abbaas (there) frequently until he recognised me and was amicable to me. Then I reviled al-Hajjaaj in the presence of Ibn ‘Abbaas and he said, ‘Do not be a helper to Shaytaan.” Therefore, let the Muslim stop where the people (i.e., the Companions) stopped, since they are the best of people to the testimony of the Chief of all of Humanity (radhiyallahu anhu). They stopped where they stopped out of knowledge, and with penetrative insight did they hold back and restrain themselves. Whoever is below that, then he is negligent and Whoever is above them, then he is one Who causes grief. And whoever opposes this Salafe manhaj, and follows his desires then there is no doubt that his heart is filled with rancour and hatred. Since, revilement and vilification negates giving advice to the Rulers. It has been established from the Prophet (swallallahu alaihi wasallam) that he said, “There are three things towards which the heart of a Muslim never shows hatred or rancour: making ones action sincerely for the sake of Allah, giving obedience to the rulers (wulaatul-amr) and sticking to the group (jamaa‘ah) - for verily, their supplication encompasses those who are behind them (i.e., those whom they rule over).” Taken from: Imaam Ahmad's (rahimahullah) book - Usool Us Sunnah Chapter 5 and translated by - Abu Iyyad (hafidhahullah)