روي أن رسول الله صلى الله عليه وسلم قال: من رأى من أميره شيئا يكرهه فليصبر عليه، فإنه من خرج من السلطان شبرا ومن فارق الجماعة شبرا فمات عليه، إلا مات ميتة جyاهلية وخلع ربقة الإسلام من عنقه.
وروي أنه قال: من خلع يدا من طاعة لقي الله يوم القيامة لا حجة له. ومن مات وليس في عنقه بيعة، مات ميتة جاهلية.
وروي أنه قال: من خرج من الطاعة وفارق الجماعة فمات، مات ميتة جاهلية. ومن قاتل تحت رأية عمية يغضب لعصبة أو يدعو إلى عصبة أو ينصر عصبة فقتل، فقتلة جاهلية. ومن خرج من أمتي على أمتي، يضرب برها وفاجرها ولا يتحاشى من مؤمنها ولا يفي لذي عهد عهده، فليس مني ولست منه.
It is narrated that the Prophet (pbuh) said: Whoever sees in his ruler something that he dislikes, he should patiently bear with it, because whoever defected from [obedience to] the rule1, even if minutely, and whoever separated [himself] from the [political] collectivity2, even if minutely, then dies in such a state, he only dies a death of Jahiliyyah3 and removes the reins of Islam from his neck4.
And it is narrated that the Prophet (pbuh) said: Whoever pulls back a hand from an obedience [that he has pledged]5 he shall meet God on the Day of Resurrection in a state that he would have no excuse [for his action]6. And whoever dies without the pledge of allegiance towards the rule7, he dies a death of Jahiliyyah.
And it is narrated that the Prophet (pbuh) said: Whoever defected from obedience [to the rule] and separated [himself] from the [political] collectivity, then died [in such a state], he died a death of Jahiliyyah. And whoever fought under the banner blindly8 – getting flared up for a [matter of] family [pride] or calling people to a [matter of] family [pride] or supporting a family [irrespective of right and wrong] – and is killed [in such a fight], his [killing] would be a killing of Jahiliyyah. Whoever from among my followers attacks them9, killing their righteous and their disobedient indiscriminately, not caring about who are its believers and not fulfilling his agreements made with the citizens-by-agreement10, then such a person has nothing to do with me and I have nothing to do with him11.
General Notes
1- As has been explained in earlier narratives, a person should only refuse to carry out the directives of a ruler if he is directed to do something that entails disobedience towards the Almighty. With the exception of the situation where a person is directed to do something that entails going against an express directive of the Almighty, every person is required to remain obedient towards the rulers of the state;
2- Separating oneself from the collectivity implies refusing to remain obedient to the state and making an effort to destabilize the political state in an attempt to get the rule for oneself;
3- 'Jahiliyyah' (lit: ignorance) is used for the socio-moral state of the Arabs in the pre-Islamic times. 'He dies a death of Jahiliyyah' implies that such a person dies in the same state as he was before accepting Islam. In other words, such a person refutes the restrictions that Islam had imposed upon him and, thereby, renders himself the same as he was before accepting Islam;
4- The phrase 'he removes the reins of Islam from his neck' implies the same as the phrase 'he dies a death of Jahiliyyah'. Such a person is guilty of disregarding the social discipline that Islam had imposed upon him;
5- That is, whoever refuses to fulfill a pledge of allegiance that he had made;
6- That is, he would have committed a sin from the consequences of which he would not be able to save himself on the Day of Resurrection;
7- When a Muslim state is formed, none of its citizens should hold back from entering into a pledge of allegiance towards its rulers. In traditional societies, this pledge was entered into by individuals or by the elders of the tribe and family. However, during the present times, accepting and abiding by all the decisions of the legislature has the same implication as entering into an express pledge of allegiance;
8- That is, being blinded by his prejudices for his own group or against another group, without paying heed to what justice and Islam requires from him;
9- This is clearly a reference to a state of mutiny, where an individual or a group takes up an armed conflict with an established rule of a Muslim state. It is clear from the teachings of Islam that once a rule is established in the land, the subjects should respect and honor it and uphold their commitment of being obedient towards it under all circumstances. The only exception to this principle is where three essential conditions are fulfilled: a) the established rule is guilty of open and unequivocal rejection of Islam; b) the established rule clearly does not enjoy the support of the majority of the citizens and c) the group of people trying to dethrone the ruler clearly enjoy the support of the majority vote. However, even after the fulfillment of these three conditions, Muslims would only be allowed to try to replace the government, without resorting to an armed conflict with the established rule. An additional condition that must be fulfilled before resorting to armed conflict with an established rule is that the group resorting to such an armed conflict must itself hold rule in a piece of land;
10-The Mu`ahidin or the citizens of a Muslim state through an agreement were those non-Muslims, who by their free consent had chosen to become citizens of the state. The rights and obligations of such citizens were governed by the specific contract agreed upon by this group and the Muslim state through which they had become citizens of the Muslim state. The Muslim state and all its Muslim citizens are obliged to honor and fulfill this contract under all circumstances;
11-Implying that all bonding between such individuals or groups and the Prophet (pbuh) would be severed because of this action. In other words, such people should not consider themselves as part of the group comprising of the followers of the Prophet (pbuh).
Summary: After the establishment of a Muslim state and its government, all the citizens of the state should live a life of social and political discipline and strictly refrain from refusing obedience to the laws of the state and the to the directives of the rulers, even in the face of disliking the rulers or any of their directives. Any individual (or group of individuals) who separates himself from this socio-political discipline and tries to destabilize the Muslim state frees himself from the reins that Islam had imposed upon him and, on the Day of judgment, he would have no excuse for his action. Furthermore, in his efforts to destabilize an established rule of a Muslim state, if an individual takes up an armed struggle against the social order, creating disorder and anarchy in the land and endangering and taking lives of innocent citizens of the state, such an individual severs all his relationships with the Prophet (pbuh) and his teachings.
These narratives are clearly based on the Qur'an which, on the one hand, directs the Muslims to be obedient to those in authority (Al-Nisaa 4: 59) and, on the other, stipulates severe punishments for those guilty of promoting disorder in the land (Al-Maaidah 5: 33).
Notes on the Text of the Narrative:
The first narrative has been reported in Bukhariy, narrative no. 6645 and 6646; Muslim, narrative no. 1849a and 1849b; Daarimiy, narrative no. 2519; Abu Dawood, narrative no. 4758, Ahmad ibn Hanbal, narrative no. 2487, 2702, 2826, 2827, 15719, 15731, 21600 and 21601 Bayhaqiy, narrative no. 16391 and 16393; Abd al-Razzaq, narrative no. 3779; and Abu Ya`laa, narrative no. 2347 and 7203.
The second narrative has been reported in Muslim, narrative no. 1851a, 1851b and 1851c; Ahmad ibn Hanbal, narrative no. 5551, 5718, 5897, 6166 and 6423, 15734, 16922; Bayhaqiy, narrative no. 16389; Ibn Hibban, narrative no. 4573, 4578; Ibn Abi Shaybah, narrative no. 37200 and Abu Ya`laa, narrative no. 7375.
The third narrative has been reported in Muslim, narrative no. 1848a, 1848b, 1848c and 1848d; Nissaiy, narrative no. 4114; Ahmad ibn Hanbal, narrative no. 7931, 8047, 10338 and 10339; Ibn Hibban, narrative no. 4579, 4580, Bayhaqiy, narrative no. 16388 and 20864; Nissaiy's Sunan al-Kubraa, narrative no. 3579, 3580, Ibn Abi Shaybah, narrative no. 37243, Abd al-Razzaq, narrative no. 20707.
The First Narrative:
The words "من رأى من أميره شيئا يكرهه فليصبر عليه" (i.e., 'Whoever sees in his ruler something that he dislikes, he should patiently bear with it') have been reported in Bukhariy, narrative no. 6646.
In some narratives, as for instance in Bukhariy, narrative no. 6645, the words "من رأى من أميره شيئا يكرهه" (i.e., 'Whoever sees in his ruler something that he dislikes') have been replaced with "من كره من أميره شيئا" (i.e., 'Whoever dislikes something in his ruler'); in some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 2826, these words have synonymously been reported as "أيما رجل كره من أميره أمرا".
The words "فإنه من خرج من السلطان شبرا" (i.e., 'because whoever defected from [obedience to] the rule, even if to a very small degree') have been reported in Bukhariy, narrative no. 6645.
In some narratives, as for instance in Muslim, narrative no. 1849b, the words "فإنه من خرج من السلطان" (i.e., 'because whoever defected from [obedience to] the rule') have been reported as "فإنه ليس أحد من الناس خرج من السلطان" (i.e., 'because no one from among the people who defected from [obedience to] the rule'); in some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 2826, these words have been reported as "فإنه ليس أحد من الناس يخرج من السلطان" (i.e., 'because no one from among the people who defects from [obedience to] the rule').
The words "من فارق الجماعة شبرا فمات إلا مات ميتة جاهلية" (i.e., 'whoever separated himself from the [political] collectivity, even if to a very small degree, then dies in such a state, he only dies a death of Jahiliyyah') have been reported in Bukhariy, narrative no. 6646, while the words "عليه" (i.e., 'in such a state') after the word "فمات" (i.e., 'then dies') has been reported in Muslim, narrative no. 1849b.
In some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 21600, the words "من فارق الجماعة" (i.e., 'whoever separated himself from the [political] collectivity') have been reported as "من خالف الجماعة" (i.e., 'whoever goes against the [political] collectivity'); in some narratives, as for instance in Abu Ya`laa, narrative no. 2347, these words have been reported as "من يفارق الجماعة" (i.e., 'whoever separates [himself] from the [political] collectivity'); in some narratives, as for instance in Bayhaqiy, narrative no. 16393, these words have been reported as "ليس أحد يفارق الجماعة" (i.e., 'there is no one who separates [himself] from the [political] collectivity'); in some narratives, as for instance in Daarimiy, narrative no. 2519, these words have synonymously been reported as "ليس من أحد يفارق الجماعة"; in Ahmad ibn Hanbal, narrative no. 2702, these words have been reported as "ما أحد يفارق الجماعة" (i.e., 'no one who separates [himself] from the [political] collectivity').
In some narratives, as for instance in Bayhaqiy, narrative no. 16393, the word "شبرا" (i.e., 'span of a hand', implying 'a small degree') has been reported as "قيد شبر" (i.e., 'measure of a span of a hand').
In some narratives, as for instance in Bayhaqiy, narrative no. 16393, the words "فمات" (i.e., 'then he dies') have synonymously been reported as "فيموت".
In some narratives, as for instance in Muslim, narrative no. 1849a, the words "إلا مات ميتة جاهلية" (i.e., 'he only dies a death of Jahiliyyah') have been reported as "فميتة جاهلية" (i.e., 'then this would be a death of Jahiliyyah'); in Ahmad ibn Hanbal, narrative no. 2487, these words have been reported as "فميتته جاهلية" (i.e., 'then his death is one of Jahiliyyah').
The words "خلع ربقة الإسلام من عنقه" (i.e., 'removes the reins of Islam from his neck') have been reported in Abu Dawood, narrative no. 4758.
In some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 15719 the narrators have made some additions to the preferred text. The narrative, with this addition reads as follows:
إنها ستكون من بعدي أمراء، يصلون الصلاة لوقتها ويؤخرونها عن وقتها فصليتموها معهم فلكم وعليهم. من فارق الجماعة مات ميتة الجاهلية ومن نكث العهد ومات ناكثا للعهد، جاء يوم القيامة لا حجة له.
‘Indeed after me there will be rulers who will [sometimes] offer prayers at their [prescribed] times and will [sometimes] delay them from their [prescribed] times. Pray with them [under all circumstances. Even when the delay it] you will get the rewards and the burden [of delaying it] will be upon them. Whoever separated himself from the [political] collectivity, he died a death of Jahiliyyah. And whoever broke a pledge and died in a state of having broken a pledge, he will come [to God] on the Day of Judgment in a state that he will have no excuse [for his behavior].’
The narration with this addition is reported in Ahmad ibn Hanbal, narrative no. 15719 and 15731; Abd al-Razzaq, narrative no. 3779 and Abu Ya`laa, narrative no. 7203.
The added part is reported separately as well and is considered as a separate narrative in this compilation. However, the text with the addition is reported only through a chain consisting of `Asim ibn `Ubaid Allah, who is considered to be a narrator with weak memory and understanding.
The Second Narrative:
In some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 5551, the words "من خلع يدا من طاعة" (i.e., 'Whoever pulls back a hand from an obedience [that he has pledged') have been reported as "من نزع يدا من طاعة الله" (i.e., 'whoever pulls back a hand from obedience to God'); in some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 5897, these words have been replaced with "من مات على غير طاعة الله" (i.e., 'whoever dies in a state other than of being obedient to God').
In some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 5551, the words "لقي الله يوم القيامة" (i.e., 'he shall meet God on the Day of Resurrection') have been replaced with "فإنه يأتي يوم القيامة" (i.e., 'for indeed he would come on the Day of Resurrection'); in some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 5897, these words have been replaced with "مات" (i.e., 'he dies').
In some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 5718, the words "لقي الله يوم القيامة لا حجة له" (i.e., 'he shall meet God on the Day of Resurrection in a state that he would have no excuse [for his action]') have been reported as "لم تكن له حجة يوم القيامة" (i.e., 'he will not have any excuse [for his action] on the Day of Resurrection').
In some narratives, as for instance in Bayhaqiy, narrative no. 16389, the words "لا حجة له" (i.e., 'he would have no excuse') have reported as "ولا حجة له" (i.e., 'and he would have no excuse').
In some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 5551, the words "وليس في عنقه بيعة" (i.e., 'without the pledge of allegiance towards the rule') have been replaced with "وهو مفارق للجماعة" (i.e., 'while he has separated himself from the [political] collectivity'); in some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 5897, these words have been replaced with "وقد نزع يده من بيعة" (i.e., 'while he had pulled back a hand from a pledge [of allegiance to a rule]'); in some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 5718, these words have been replaced with "مفارقا للجماعة" (i.e., 'in a state of separation from the [political] collectivity'); in some narratives, as for instance in Ibn Hibban, narrative no. 4578, these words have been reported as "مفارق الجماعة" (i.e., separating himself from the [political] collectivity); in some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 16922, these words have been reported as "وليس عليه إمام" (i.e., 'without a ruler upon him'); in some narratives, as for instance in Ibn Abi Shaybah, narrative no. 37200, these words have been reported as "ولا طاعة عليه" (i.e., 'while he is not bound by a pledge [of allegiance to a rule]');
In some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 5551, the words "مات ميتة جاهلية" (i.e., 'he dies a death of Jahiliyyah') have been reported as "فإنه يموت ميتة جاهلية" (i.e., 'for indeed he dies a death of Jahiliyyah'); in some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 5718, these words have synonymously been replaced with "فإنه يموت موت الجاهلية"; in some narratives, as for instance in Ibn Hibban, narrative no. 4578, these words have synonymously been reported as "فإنه يموت موتة الجاهلية"; in some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 5897, these words have been reported as "كانت ميتته ميتة ضلالة" (i.e., 'his death would be a death of one gone astray');
In Ahmad ibn Hanbal, narrative no. 6166, the Prophet is reported to have said:
من نزع يدا من طاعة أو فارق الجماعة مات ميتة الجاهلية.
‘Whoever pulled back from a pledge [of allegiance] or separated himself from the [political collectivity, he died a death of Jahiliyyah.’
In Ibn Abi Shaybah, narrative no. 37200, the Prophet (pbuh) is reported to have said:
من مات ولا طاعة عليه، مات ميتة جاهلية. ومن خلعها بعد عقده إياها فلا حجة له.
‘Whoever died without being under a pledge [of allegiance to a rule], died a death of Jahiliyyah. And whoever defected from it after having sworn it, he would have no excuse [for his action].’
In Ahmad ibn Hanbal, narrative no. 15734, there is an addition made to the reported saying of the Prophet (pbuh). The narrative reads as:
من مات وليست عليه طاعة مات ميتة جاهلية فإن خلعها من بعد عقدها في عنقه لقي الله تبارك وتعالى وليست له حجة. ألا لا يخلون رجل بأمرأة لا تحل له فإن ثالثهما الشيطان إلا محرم. فإن الشيطان مع الواحد وهو من الإثنين أبعد. من ساءته سيئته وسرته حسنته فهو مؤمن قال حسن بعد عقده إياها في عنقه.
‘Whoever died while he was not under a pledge [of allegiance to a rule], died a death of Jahiliyyah. If he pulled back from it, after having taken it upon himself, he shall meet God in a state that he will have no excuse [for his action]. Remember, no man should sit alone with a woman who is not permitted for him because Satan is the third one with the two of them, except where they are permitted for each other. Satan is closer to a lone person and farther away from two. Whosoever dislikes his bad deeds and is made glad by his good deeds is a true believer.’
This clearly seems to be a mistake on the part of one of the narrators, whereby separate sayings of the Prophet (pbuh) have been combined as one.
The Third Narrative:
In some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 10339, the words "من خرج من الطاعة وفارق الجماعة" (i.e., 'Whoever defected from obedience [to the rule] and separated himself from the [political] collectivity') have been replaced with "من فارق الجماعة وخالف الطاعة" (i.e., 'Whoever separates himself from the [political] collectivity and refuses obedience [to the rule]'); in some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 8047, these words have been reported as "من فارق الجماعة وخرج من الطاعة" (i.e., 'Whoever separated from the [political] collectivity and defected from obedience [to the rule]'); in some narratives, as for instance in Abd al-Razzaq, narrative no. 37243, these words have been reported as "من ترك الطاعة وفارق الجماعة" (i.e., 'Whoever stopped from being obedient [to the rule] and separated from the [political] collectivity').
In some narratives, as for instance in Muslim, narrative no. 1848c, the word "فمات" (i.e., 'then died') have synonymously been reported as "ثم مات".
In some narratives, as for instance in Bayhaqiy, narrative no. 20864, the words "فمات، مات ميتة جاهلية" (i.e., 'then died [in such a state], he died a death of Jahiliyyah') have been reported as "فمات ميتة جاهلية" (i.e., 'then he died a death of Jahiliyyah'); in some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 10338, these words have been reported as "فمات، فميتته جاهلية" (i.e., 'then died [in such a state], then he died a death of Jahiliyyah').
In some narratives, as for instance in Muslim, narrative no. 1848c, the words "يغضب لعصبة أو يدعو إلى عصبة أو ينصر عصبة" (i.e., 'getting flared up for a [matter of] family [pride] or calling people to a [matter of] family [pride] or supporting a family') have been reported as "يغضب للعصبة ويقاتل للعصبة" (i.e., 'getting flared up for the pride of his family and started fighting for his family');
In some narratives, as for instance in Bayhaqiy, narrative no. 16388, the word "عصبة" (i.e., 'family') have been reported as "عصبية" (i.e., 'tribal').
In some narratives, as for instance in Muslim, narrative no. 1848c, the words "فقتل فقتلة جاهلية" (i.e., 'and is killed [in such a fight], his [killing] would be a killing of Jahiliyyah') have been reported as "فليس من أمتي" (i.e., 'he is not a part [the group] of my followers'); in some narratives, as for instance in Bayhaqiy, narrative no. 20864, these words have been reported as "فقتل، فقتلته جاهلية" (i.e., 'and is killed [in such a fight], his would be a killing of Jahiliyyah').
The words "من خرج من أمتي على أمتي" (i.e., 'Whoever from among my followers attacks them') have been reported in Muslim, narrative no. 1848c. In some narratives, as for instance in Muslim, narrative no. 1848a, these words have been reported as "ومن خرج على أمتي" (i.e., 'Whoever attacks my followers'); in some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 10338, these words have been reported as "ومن خرج من أمتي" (i.e., 'Whoever goes out fighting [the Muslims] from among my followers'); in some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 8047, these words have been reported as "من خرج على أمتي بسيفه" (i.e., 'Whoever attacks my followers with his sword').
The words "ولا يتحاشى من مؤمنها" (i.e., 'not caring who its believers are') have been reported in Muslim, narrative no. 1848b. In some narratives, as for instance in Muslim, narrative no. 1848a, these words have synonymously been reported as "لا يتحاش من مؤمنها"; in some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 8047, these words have been reported as "لا يتحاشى مؤمنا لإيمانه" (i.e., 'not caring for the faith of the believers'); while in some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 7931, these words have been reported as "لا يتحاشى لمؤمنها" (i.e., 'not making an exception for its believers').
In some narratives, as for instance in Muslim, narrative no. 1848c, the words "ولا يفي لذي عهد عهده" (i.e., 'and not fulfilling his agreements made with the citizens-by-agreement') have been reported as "ولا يفي بذي عهدها" (i.e., 'and not fulfilling the agreements made to the citizens by agreement'); in some narratives, as for instance in Bayhaqiy, narrative no. 16388, these words have been reported as "ولا يفي لذي عهدها" (and not fulfilling the agreements made by it [i.e., the political collectivity] with those who become its citizens by agreement'); in some narratives, as for instance in Ahmad ibn Hanbal, narrative no. 8047, these words have been reported as "ولا يفي لذي عهد بعهده" (i.e., 'not fulfilling his agreement with those who become citizens by agreement').
In some narratives, as for instance in Bayhaqiy, narrative no. 20864, the words "فليس مني ولست منه" (i.e., 'then such a person has nothing to do with me and I have nothing to do with him') have been reported as "فليس من أمتي" (i.e., 'then he not a part of [the group of] my followers').
(This write-up is prepared by the Hadith Cell of Javed Ahmad Ghamidi)
