How to Advise the Muslim Rulers & How Not To Advise the Muslim Rulers According to the Quran & Sunnah (Part 1)

Advising the Muslim Rulers is one of the most important matters of the religion it is so important in Islam that the prophet Mohammed said, “Three things that the heart of a Muslim will not despise (does not have any hatred in his heart for):making the action sincerely for Allah, advising the leaders of the Muslims, and holding fast to their jamaah.” Ibn Maajah, Authenticated by Shaykh al-Albaanee.

Advising the Muslim Rulers can lead to great benefits for the ruler himself and the ummah as a whole when done properly.

However if advising the ruler is not done according to the Quran and Sunnah it can also lead to great harm and oppression from the rulers upon the ummah in general and if there is no caliph, the oppression will be direct to the ruler’s subjects of his state.

Today we live in a time where many of the laymen have entered into the area of sincerely advising the Muslim rulers of today. This is great and should lead to a great overall benefit but instead it has lead to oppression from the Muslim rulers.

The reason why this has happened is because many of those who advice the Muslim rulers of today are laymen who have are takfire so they do not or those influenced by the takfire dawah. So their intention is for the sake of Allah when advising the ruler and they wish to bring about good through their actions however they are ignorant of the correct methodology in advising the Muslim ruler. Therefore they often advise the ruler in a way that contradicts the shariah and often leads to evil and rarely leads to any benefit.

Shaykh Ahmad Bazmool clarified the different ways of advising the rulers in his book titled ‘As-Sunnah in that which is connected to the one in charge of the affairs.’ Al-Ma’loom min Waajib il-‘Ilaaqah bain al-Haakim wal-Mahkoom, (pp.22-23).  

After the shaykhs points in between the brackets are some extra points or info from ME (ABDUL KAREEM IBN OZZIE, NOT THE SHAYKH), to make it easier to understand the shaykhs advice inshallah.

The shaykh said: 1. Advising the leader in a secret/private manner that’s between the leader and the one advising.

As for the first manner of giving advice 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 Khawarij and others. This is based upon that which is on the authority of I’yaad (bin Ghanam) that the Prophet said:  

“Whoever wants to advise a sultan (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.

(In the above hadeeth the prophet said “If he (the ruler) accepts it (the advice) from him (the ruler’s subject) then that (is good) and if not then he (the adviser) has fulfilled that which was upon him (to do)”.

Therefore if a person gives a Muslim ruler advice and he does not accept his advice leave him alone, this is because if he rejects the sincere advice then ultimately the ruler is responsible for his rulership and Allah will hold him accountable for it.

The prophet said, “If the ruler orders people with righteousness and rules justly, then he will be rewarded for that, and if he does the opposite, he will be responsible for that (his rulership).” Recoded by Bukhari. 

The Messenger of Allah said, “Hear and obey, for they will bear responsibility for that entrusted to them (ruling over  Allahs servants), and you for that entrusted to you (hearing and obeying the ruler and advising him sincerely)”. Recorded by Muslim

So the responsibility Allah has given the Muslim ummah in regards to the Muslim rulers is that we give them the bay’ah (pledge of allegiance) to hear and obey him in what they like and dislike to the best of their abilities and to advice the leader secretly and sincerely for Allahs sake. If a Muslim does this he has fulfilled that which was upon him to do.

However even if he ruler rejects the advice the person still has fulfilled that which was upon him to do. Thus when some of the takfires or those affected by their dawah claims they are calling for armed revolt or demonstrations or they are involved in both or either  due to the Muslim ruler not accepting the ummahs advice to rule only by Allahs law these actions are haram. As these actions contradict what the prophet speech as the prophet said“If he (the ruler) accepts it (the advice) from him (the ruler’s subject) then that (is good) and if not then he (the adviser) has fulfilled that which was upon him (to do)”.

The prophet Mohammed did not say if the ruler accepts the advice then that is good and if not then the adviser has to call for armed revolt or demonstrations  or be involved in both or either has fulfilled that which was upon him to do.

Calling for armed revolt or demonstrations  or be involved in both or either only leads to more haram than then the rules bad rule as the other actions will lead to more blood shed between the Muslims, hatred among Muslims and disunity in that Muslim state all of which is haram in the shariah.

Shaykh Abdul-Muhsin bin Naasir al-Ubaykaan used to be with the Qutbiyyah in the early 1990’s.  The Qutbiyyeen would shower praises upon him, accompany him and frequent his mosque in large numbers. He said: “in the past, I expressed my opinion in public; I now believe that public denunciations are a mistake, both on a religious and rational level. I continue, however, to give advice to and discuss matters with those in power, in private.”)

On the authority of Shaqeeq that it was said to Usaamah bin Zayd: quote: “Will you not enter upon Uthmaan 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.” Recorded in Bukhari 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.

(Advising the leader in a secret is a means of giving the Muslim ruler sincere advice for the sake of Allah as no is watching you and it is from themost excellent Jihad.

Indeed the Messenger of Allah said: “The most excellent Jihad is a truthful word spoken to an oppressive ruler.”  The hadeeth was related by Ibn Maajah (no. 4012), and Ahmad (5/251); and it was authenticated by Shaykh al-Albaanee in Saheehul-Jaami’ (no. 1100).

Note how this most excellent Jihad takes a real man (i.e. brave person not a coward) to undertake it as it can not be achieved by hiding behind others and talking about the Muslim ruler behind his back in the streets, masjids, gathering of friends or family, lessons, on the net, on TV it can only be achieved by speaking to ruler directly in secret and then keeping the conversation secret.

This most excellent jihad can also be achieved inshallah by using any other means of communicating with the leader only like emailing his office, a letter to his office or phoning his office etc and Allah knows best.

Advising the leader in is secret also a way of implementing part of the prophets saying, when the prophet said, “The Deen is Naseehah (Sincerity/Advice).”We (The companions) said: “For who?” The Prophet said: “For Allaah, His book, His messenger, the leaders of the Muslims and their common folk.” (Muslim)

Imam An-Nawawee said “Sincerity to the Leaders is to help them upon the truth. To obey them in it, to order them with it, to remind and advise them with kindness and gentleness (does not include backbiting, slandering or name calling the Muslim ruler), to remind them of that which they are heedless and neglectful of, to help them fulfil those rights of the Muslims that have not reached them yet. Not to rebel against them and to enamour the hearts of the people with obedience to them.”

Imam al-Khattaabee said “From sincerity to them is Prayer behind them, Jihad along with them (not jihad against them), to give the zakat (charity) to them, and not to rebel against them(the Muslim rulers)  with the sword when injustice or bad treatment appears from them (the Muslim rulers). And that they are not praised with false praises, and that duaa (supplication) is made for their righteousness.

(Fudayl Ibn Iyaad (d.187H) said, “If I had a supplication that would be answered, I would not make it, except for the ruler. Because when the ruler becomes righteous, the towns and the servants become safe and secure.” Refer to Hilyatul-Awliyaa (8/91-92).

Imam Ahmad Ibn Hanbal (d.241H) said, “Verily I supplicate for the ruler, for his correctness, success and support – night and day – and I see this as being obligatory upon me.’’ Refer to as-Sunnah (no. 14) of Aboo Bakr al-Khallaal.

Imam Al-Barbahari states, “If you see a man supplicating against the ruler, know that he is a person of desire (meaning a person from Ahlu Bidah), and if you see a man supplicating for the ruler, know that he is a Sunni (meaning from Ahlus Sunnah Wal Jamaah) inshallah.”  (Sharh Al-Sunnah p113, 114))

(Imam al-Khattaabee continues) All of this is based upon the fact that what is meant by the leader of the Muslims is the Caliph and other than him from the administrators who take charge of the affairs of the Muslims.”

Also Shaykh Abu Nu’aym al-Asbahaanee said, “Whoever advises the leaders and the rulers is guided, and whoever deceives them is misguided and has transgressed the bounds.”)

2. Advising the leader in front of the people outwardly in his presence while having the ability to advise him 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.

(The Prophet said, “Whoever wants to advise a sultan (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.)  

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).

(The narration is: “Will you not enter upon Uthmaan 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.” Recorded in Bukhari 3267

From the salaf – In Aqeedah at-Tahawiyah of Imam Tahawi it says

“When changing the evil of the rulers, then this should be done by the scholars and not openly as is mentioned by a clear Ahaadeeth of the Prophet “When you wish to correct the sultan then take him by the hand in secret and advise him.”” The full length version of this hadeeth was reported by Ahmad (3/403) and Ibn Abee ‘Aasim in Kitaabus-Sunnah (2/251): ‘‘Chapter: How are the leaders of the common-folk to be advised?’’   (2/521) with a Saheeh isnad and it was authenticated by Shaykh al-Albaanee in Dhilaalul-Jannah fee Takhreejis-Sunnah (no. 1096))

3. It opposes the statement of the Prophet.

(The prophet said) “Whoever disgraced the ruler of Allah (by backbiting, slandering (lying) or twisting the truth about him) in the earth, Allaah will disgrace him.” at-Tirmidhee, authenticated by Imaam al-Albaanee

(In addition the story of Ibn Aamir when he was the Muslim ruler shows the impermissibility of disgracing the leader.

Once when Ibn Aamir was delivering a sermon and he was wearing a fine garment. So Abu Bilaal said ‘Look at our ruler wearing the garment of the sinners!’ So Abu Bakrah said ‘Be Silent!! I heard the Messenger of Allah say ” Whoever sends scorn upon the one whom Allah has given rulership to upon the earth, Allah will scorn him.’hasan by Shaykh Albaani in Ibn Abee Asim’s As Sunnah)

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