Political
Revolt Unlawful:
Despite
the blatant perversion in the Muslim rulers after the pious caliphate, the
Muslim ulema did not lead an insurrection against these corrupt individuals.
For about a period of one thousand years they remained detached in this matter
and continued to engage all their efforts in non-political fields. This was not
a matter of accident but in obedience to the express injunctions of the Shari’ah.
As we know, in the books of Hadith detailed traditions have been set down in
the chapters titled Kitab al-Fitan. The Prophet Muhammad, may peace be upon
him, observed in plain words that in later times perversions would set in in
the rulers, they would become tyrannical and unjust, but that Muslims should
not wield their swords against them [unless they display open Kufir, non belief,
discontinue, Aqamat as Salah, preyer].
They should rather move to the mountains with their goats and camels. By ‘goats
and camels’ are meant the opportunities in non-political fields which exist,
even when the political institutions are corrupted. This injunction given by
the Prophet meant that the Muslims should avail of such opportunities by
avoiding clash and confrontation in the political field. In short, by ignoring
the political problem, they should avail of the non-political opportunities. These
injunctions of the Prophet Muhammad, may peace be upon him, were so clear that
the Muslim ulema of later times formed a consensus to make insurrection against
the rulers unlawful.
Imam
An-Nawawi, commenting upon some traditions as set forth by Sahih Muslim (Kitab
al-Imarah) observes: “You should not come into conflict with the rulers in
matters of their power. Even if you find them going against express Islamic injunctions,
you should attempt to make the truth clear to them solely through words of
wisdom and advice. So far as revolt and war against them in order to unseat
them is concerned, that is totally unlawful according to the consensus of the
ulema, even when the rulers are zalim and fasiq (tyrants and corrupt).” (Sahih
Muslim, bi sharh an-Nawawi, 12/229)
“O ye who believe!
obey ALLAH, and obey His Messenger and those who are in authority among you.
And if you differ in anything refer it to ALLAH and His Messenger, if you are
believers in ALLAH and the Last Day. That is best and most commendable in the
end.”(Quran; 4:59 )
Waging war against Allah and His Messenger (pbuh) and
creating disorder on land is very serious sin & crime with capital
punishment:
“The only reward of
those, who wage war against ALLAH and HIS Messenger and strive to create
disorder in the land, is that they be slain or crucified or their hands and
feet be cut off on account of their enmity, or they be expelled from the land.
That shall be a disgrace for them in this world, and in the Hereafter they
shall have a great punishment”(Quran; 5:33 )
The verse [4:59 ] is the
cornerstone of the entire religious, social and political structure of Islam,
and the very first clause of the constitution of an Islamic state. It lays down
the following principles as permanent guidelines:
In the Islamic
order of life Muslims are further required to obey fellow Muslims in authority.
In the Islamic order of life, God alone is the focus of
loyalty and obedience. Another basic principle of the Islamic order of life is
obedience to the Prophet (peace be on him). This obedience follows, and is
subordinate to, obedience to God and the Prophet (peace be on him). Those
invested with authority (ulu al-amr) include all those entrusted with directing
Muslims in matters of common concern. Hence, persons 'invested with authority'
include the intellectual and political leaders of the community, as well as
administrative officials, judges of the courts, tribal chiefs and regional
representatives. In all these capacities, those 'invested with authority' are
entitled to obedience, and it is improper for Muslims to cause dislocation in
their collective life by engaging in strife and conflict with them. This
obedience is contingent, however, on two conditions: first, that these men
should be believers; and second, that they should themselves be obedient to God
and the Prophet (peace be on him). These two conditions are not only clearly
mentioned in this verse they have also been elucidated at length by the Prophet
(peace be on him) and can be found in the Hadith. Consider, for example, the
following traditions: A Muslim is obliged to heed and to obey an order whether
he likes it or not, as long as he is not ordered to carry out an act of
disobedience to God (ma'siyah). When ordered to carry out an act of
disobedience-to God he need neither heed nor obey.
There is no obedience in sin; obedience is only in what is
good (ma'ruf). (For these traditions see Bukhari, 'Ahkam', 4; 'Jihad', 108;
Muslim, 'Amarah', 39; Tirmidhi, 'Jihad', 29; Ibn Majah, 'Jihad', 40; Ahmad b.
Hanbal, Musnad, vol. 2, pp. 17 and 142 - Ed.)
Prophet (pbuh)
is reported to have said: “There will be rulers over you, some of whose actions
you will consider good and others abominable. Who even disapproves of their
abominable acts will be acquitted of all blame, and whoever resents them he too
will remain secure (from all blame); not so one who approves and follows them
in their abominable acts. They (i.e. the Companions) asked: 'Should we not
fight against them?' The Prophet (peace be on him) said: 'No, not as long as they
continue to pray.” (See Bukhari, 'Jihad', 108 - Ed.)
This means that their abandonment of Prayer will be a clear
sign of their having forsaken obedience to God and the Prophet (peace be on
him). Thereafter it becomes proper to fight against them. In another tradition
the Prophet (peace be on him) says: “Your worst
leaders are those whom you hate and who hate you; whom you curse and who curse
you. We asked: 'O Messenger of God! Should we not rise against them?' The
Prophet (peace be on him) said: 'No, not as long as they establish Prayer among
you: not as long as they establish Prayer among you.” (See Muslim, 'Amarah',
65, 66; Tirmidhi, 'Fitan', 77; Darimi, 'Riqaq, 78; Ahmad b. Hanbal, Musnad,
vol. 6, pp. 24, 28 - Ed.)
In this tradition the position is further clarified. The
earlier tradition could have created the impression that it was not permissible
to revolt against rulers as long as they observed their Prayers privately. But
the latter tradition makes it clear that what is really meant by 'praying' is
the establishment of the system of congregational Prayers in the collective
life of Muslims. This means that it is by no means sufficient that the rulers
merely continue observing their Prayers: it is also necessary that the system
run by them should at least be concerned with the establishment of Prayer. This
concern with Prayer is a definite indication that a government is essentially
an Islamic one. But if no concern for establishing Prayer is noticed, it shows
that the government has drifted far away from Islam making it permissible to
overthrow it. The same principle is also enunciated by the Prophet (peace be on
him) in another tradition, in which the narrator says: 'The Prophet (peace be
on him) also made us pledge not to rise against our rulers unless we see them
involved in open disbelief, so that we have definite evidence against them to
lay before God' (Bukhari and Muslim).