Hadith about resistance to rulers. Standing Committee

Options Listen to Original Original text وَكَذَلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضًا بِمَا كَانُوا يَكْسِبُونَ Translit Wa Ka dh alika Nuwallī Ba`đa A ž-Žālimī na Ba`đāa n Bimā Kānū Yaksibū na Thus We allow some wrongdoers to rule over others for what they acquire. And just as [as We gave power to the devils-jinns over disbelieving people], We give some of the wrongdoers (in this world) power over others for what they acquire [for their sins]. Thus We allow some wrongdoers to rule over others for what they acquire. [[We allow the rebellious jinn to control and lead astray their human minions, and we bind them with ties of friendship and agreement because of what they acquire and strive for. In the same way, according to Our decree, We allow some wrongdoers to rule over others, to incite and encourage them to commit evil deeds, to keep them from doing good deeds and to alienate them from them. This is one of the most terrible punishments of Allah. It has serious consequences and poses a great danger. However, the responsibility for this lies only with the wrongdoers, because they themselves harmed themselves and committed a crime against themselves. No wonder the Almighty said: “Your Lord does not deal unjustly with His servants” (41:46). From all that has been said, it follows that if slaves commit many unjust acts, spread wickedness and do not fulfill their duties, then unjust people come to power, who subject their people to terrible punishment, despotically deprive them of their rights and cause them much more evil than they commit, refusing to fulfill their duties to Allah and His servants. At the same time, they do not receive a reward for this and do not even hope for it. If the slaves acquire righteousness and take the straight path, then Allah corrects the deeds of their rulers, and fair and impartial rulers come to power to replace the oppressive tyrants.]] Ibn Kathir

Ma'mar reports that Qatada said regarding the tafsir of this verse: "Allah will give power to some wrongdoers in hell over others, so that they will follow them there." Abdur-Rahman ibn Zayd ibn Aslam said about the meaning of the verse: ﴿ Thus We allow some wrongdoers to rule over others - “Here is meant the wrongdoers of the jinn and the wrongdoers of men,” and then he quoted: ﴾ وَمَن يَعْشُ عَن ذِكْرِ To those who turn away from the remembrance of the Merciful, We will assign the devil, and he will become his companion. (43:36) He further said: “In other words, We will give power to the evildoers of the jinn over the evildoers of men.”

Ibn Mas'ud reports that the prophet (peace and blessings of Allah be upon him) said: “Whoever helps an evildoer, Allah will let that evildoer rule over him.” The poet said: Above every hand is the hand of Allah; And any villain will taste from another villain. The meaning of the verse: ﴾ نُواْ يَكْسِبُون ﴿ “Just as We gave the jinn, who misled and deceived them, to rule over these lost people, we will let one evildoer rule over another, We will destroy them one by another , retribution for their atrocities and oppression."

Studying the verse

I studied and understood this verse!

Islam does not discriminate between people; it does not divide people into rulers and subjects, rich and poor, strong and weak. And justice is one of the main tenets in Islam. Moreover, fair treatment is a standard applicable not only to those who profess Islam, but also to any other people, regardless of the color of their skin, beliefs and views. Today we offer a number of verses where Allah Almighty points out to people the boundaries of justice, having crossed which, a person finds himself beyond what is permitted, and therefore His pleasure.

“Allah, the angels and the learned men bear witness that there is no god but Him alone, Who upholds justice in everything. There is no god but Him alone, the Great and the Wise” (Sura Ali Imran, verse – 18).

“If you are afraid that you will not be equally fair to them, then be content with one or the slaves that your right hands have taken possession of. This is closer to avoiding injustice (or poverty)” (Surah an-Nisa, verse -3).

“Verily, Allah commands you to return the property entrusted to its owners and to judge with justice when you judge among people. How wonderful is what Allah exhorts you with! Verily, Allah is the Hearer, the Seeer” (Surah an-Nisa, verse -58).

“And you must treat orphans fairly, and whatever good you do, Allah knows about it” (Surah an-Nisa, verse -127).

“O you who believe! When testifying before Allah, stand up for justice, even if the testimony is against yourself, or against your parents, or against close relatives. Whether he is rich or poor, Allah is closer to both of them. Do not indulge desires so as not to deviate from justice. If you twist or evade, then Allah knows what you do” (Surah an-Nisa, verse -135).

“O you who believe! Be steadfast for the sake of Allah, testifying impartially, and do not let the hatred of people push you to injustice. Be fair, for this is closer to fear of God. Fear Allah, for Allah knows what you do” (Surah al-Maida, verse – 8).

“The words of your Lord are full of truth and justice! They are immutable (no one can change them). He hears absolutely everything and knows everything” (Surah al-An’am, verse 115).

“Do not approach the property of an orphan except for his benefit until he reaches adulthood. Fill the scales and measures with justice. We do not impose on a person beyond his capabilities. When you speak a word, be fair, even if it concerns a relative. Be faithful to your agreement with Allah. This is what Allah has commanded you, so perhaps you will remember the lesson” (Surah al-An’am, verse 152).

“The Lord commands us to be fair (to follow the “golden mean”) [not to go to extremes]. In whichever mosque you pray [wherever you prostrate before God], let your face be correct (movements are correct; your heart is calm, peaceful), pray to God sincerely. Just as it all began [out of nothing], so you will return to Him [as nothing, dust, and then from the remains you will be resurrected on the Day of Judgment]" (Surah al-Araf, verse - 29).

“All of you will return to Him according to the true promise of Allah. He creates creation for the first time and then recreates it in order to fairly reward those who believe and do righteous deeds. Those who disbelieved will have a drink of boiling water and painful suffering for their disbelief” (Surah Yunus, verse 4).

“Verily, Allah commands to maintain justice, do good and give gifts to relatives. He prohibits abominations, reprehensible acts and outrages. He exhorts you, perhaps you will remember the lesson” (Surah an-Nakhl -90).

Ihsan Kyshkarov

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« Only those who act unfairly towards people and commit outrages on earth without any right deserve reproach. They are destined for painful suffering" (Surah al-Shura, 42).

“Only the wicked who commit injustice and encroach on the lives, property and honor of people deserve reproach. Such sinners deserve fair punishment in accordance with Muslim Sharia. This punishment must be painful for their souls and bodies and must correspond to the injustice committed” (“Tafsir” by al-Saadi).

Allah Almighty also said:

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« They did not stop each other from the reprehensible acts they committed. How bad it was what they did!” (Surah al-Maida, 79)

Al-Saadi, commenting on this verse, said:

“Another sin that brought God's punishment upon the Israelites was that they did not restrain each other from reprehensible acts. They committed evil deeds and did not warn each other against them, and the blame for them fell not only on those who directly committed them, but also on those who silently watched it, having the opportunity to prevent the sin. All this indicates that the sons of Israel neglected the commands of Allah and considered disobedience a minor offense. If they treated Him with respect, they would zealously abstain from forbidden acts and would be angry at everything that provokes His anger. They could keep people from committing crimes, but they preferred to remain silent. This behavior doomed them to severe punishment, because it always entails a number of disastrous consequences.

Firstly, if a person silently watches how they commit sins, then he will already disobey Allah, even if he does not take part in their commission, since a believer is obliged not only to avoid disobedience, but also to condemn those who do so.

Secondly, such behavior, as we have already noted, indicates disregard for the prohibitions of Allah and an indifferent attitude towards disobedience.

Thirdly, if people do not stop sinners from disobedience, this gives them the opportunity to commit sins even more often. As a result, evil spreads, people face even greater spiritual and worldly problems, and the wicked gain power and power. Over time, the righteous lose influence and are deprived of the opportunity to resist them and do what they could do before.

Fourthly, refusal to censure reprehensible actions contributes to the disappearance of knowledge and the spread of ignorance, because if many people begin to sin frequently, and religious adherents and theologians do not stop them from doing so, people cease to consider such actions as disobedience, and some of the ignorant may decide that they are even desirable rites of worship. And what could be worse than the state when the world turns upside down in the eyes of people so much that they accept what is forbidden by Allah as permissible, and a lie as the truth?!!

Fifthly, silent observation of sins can lead to the fact that they seem to people to be beautiful and correct actions, and then they will begin to take examples from each other. People generally tend to imitate those around them and their own kind.

It is possible to list the harmful consequences of silent observation of sins for a very long time, therefore Allah Almighty said that the unbelieving sons of Israel were cursed for their disobedience and lawlessness, one of the manifestations of which was this great sin” (“Tafsir” by al-Saadi).

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« Each of you is a shepherd and each of you will be asked about his flock." (Muslim, 1829).

Also the Messenger of Allah, ??? ???? ???? ???? said:

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« Whoever deceived us is not one of us." (Muslim, 101).

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"On the Day of Resurrection, oppression (will turn thick) darkness » (al-Bukhari, 2447).

Aisha is reported to have said: “I heard the Messenger of Allah, ??? ???? ???? ???? said:

“O Allah, if someone takes on something (out of responsibility) for my people, you were gentle towards them, then you too be gentle towards them!(out of responsibility) for my people, if you have burdened them, then burden him too!” (Muslim, 1828).

Messenger of Allah, ??? ???? ???? ???? said:

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« Whoever does something that is not our order, it will be rejected.” (Muslim, 1718).

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“He who does not have mercy will not have mercy” (Muslim, 2318).

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“Whoever the ruler was who governed the affairs of the Muslims, if he did not fight for them and did not care for them, then he will not enter Paradise with them.” (Muslim, 142).

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“The worst of your imams are those whom you hate and who hate you, whom you curse and who curse you.” People asked: “O Messenger of Allah, perhaps when this happens, we will need to overthrow them?” He replied:

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"No. As long as they perform prayer among you » (Muslim, 1855).

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« And beware of the pleas of the offended (you), for there is no veil between her and Allah!” (Muslim, 19).

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“Verily, the worst of shepherds are the destroyers.” (Muslim, 1830).

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“Verily, you will strive for power, and on the Day of Resurrection (you'll talk about it) regret! « (al-Bukhari, 7147).

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“Indeed, we swear by Allah, we do not appoint to carry out this task either the one who asks for it or the one who values ​​​​this task.” (Muslim, 1733).

Allah Almighty said:

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« We have designated that Last Abode for those who do not want to be proud on earth and spread wickedness. A good outcome is reserved only for the God-fearing « (Surah al-Qasas, 83).

Al-Saadi, commenting on this verse, said:

“After the narration of the fate of Karun and his terrible death, Allah Almighty confirmed the truthfulness of the words of those who were given knowledge. They said that a wonderful reward goes only to those who believe and do good deeds, and they were right. That is why Allah Almighty further called on His slaves to work for a glorious reward in Last life. The Holy Scriptures reported about this life and warned the most pure messengers. In it, the righteous will be awarded all kinds of benefits and freed from any troubles. But only those who do not strive for a high position on earth, and also do not strive for wickedness, will enter the abode of eternal prosperity. These are true believers who do not seek glory, do not show arrogance in front of others, do not deny the truth and do not strive for wickedness, that is, they avoid large and small sins. This means that their aspirations are connected only with Allah Almighty and the Hereafter. They do not boast before people, humbly submit to the truth, and sincerely do righteous deeds. They are God-fearing righteous people who are destined for a good end, that is, eternal success and salvation. As for other people, sometimes they manage to achieve success and find peace, but this prosperity is fleeting. Very little time passes and they are deprived of all goods. In the Hereafter they will be unhappy, because this is the fate that will go to all who arrogantly denied the truth and committed sins. This is the essence of this beautiful Qur'anic revelation" (Tafsir by al-Saadi).

Shaykh Ibn Uthaymeen said:

From Aisha, may Allah be pleased with her, it is reported that she said: “I heard that the prophet of Allah, ??? ???? ???? ???? said:

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“O Allah, if someone has taken on anything (out of responsibility) for my people, you were gentle towards them, then you too be gentle towards them!” And if someone takes on something(out of responsibility) for my people, if you have burdened them, then burden them!” (Muslim, 1828).

In this hadith, the prophet of Allah, ??? ???? ???? ???? makes dua for those who have taken responsibility for the affairs of Muslims. And the meaning of this hadith includes everyone - everyone who has taken on such responsibility.

For example, a man is the head of the family, he is responsible for his family; the school director is responsible for those who study and teach there; the teacher is responsible for the class assigned to him, and the imam in the mosque is responsible for his parishioners, etc.

Prophet, ??? ???? ???? ???? said: «… if someone took on something(out of responsibility) for my people"... This passage uses the word “something,” which in turn refers to any kind of responsibility. Next is the prophet, ??? ???? ???? ???? speaks: " was gentle to them, then be gentle to him!«

What does the word softness mean here? Some people believe that gentleness is about giving people what they want and desire. But in reality this is far from the case. Gentleness means that a person deals with people according to the orders of Allah and His Messenger, doing this in the most accessible and gentle way, without burdening people with anything that was not ordered by Allah and His Messenger. That person who causes difficulties and burdens people with something for which no order has come from Allah and His Messenger falls into the category of people for whom the Messenger of Allah makes dua so that Allah burdens them, may Allah protect us from this. Such a person can suffer different types difficulties and troubles - for example, all kinds of illnesses, family difficulties, emotional distress, etc. The hadith says: “... then weigh him down!“, which indicates any difficulty and difficulty. A person can suffer both visible and invisible hardships; It happens that a fire burns in a person’s heart because of the misfortune that has befallen him, but the people around him may not notice this. However, we believe and are firmly convinced that whoever causes difficulties to people and burdens them with something for which the command of Allah has not come, deserves punishment from Allah.

Verily, the religion of Allah is the religion of Islam. Islam is a real, beneficial policy. Islamic governance and Islamic politics are fundamentally different from the policies that are imposed by the unbelievers, the enemies of Islam. Real governance and real politics are the politics and governance that came in the Sharia of Allah. Therefore, we say that Islam is legislation and politics, and whoever separated Islam from politics has fallen into obvious error. Islam regulates the relationship between creation and Allah, between a person and his family, between a person and his neighbor, between a person and his relatives, etc. Islam dictates to us norms of behavior and relationships with absolutely everyone and everyone.

Islam has established norms and rules regarding relations with the militant enemies of Islam, with those with whom Muslims have entered into treaties and agreements, with those who have asked for political asylum, as well as with those who are under the protection of Muslims and live in their territories. Each of the above categories of people has its own rights and responsibilities that Islam gave them, and we, Muslims, have an obligation to respect their rights and not transgress what is permitted.

For example, as for those who fight against us, their blood, their property and their honor become permissible for us.

Anyone who turned to us to find refuge and salvation with us can count on protection and support, since Allah Almighty said in the Koran:

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“If any polytheist asks you for refuge, then grant him refuge so that he can hear the Word of Allah. Then take him to a safe place, because they are ignorant people" (Surah at-Tawbah, 6).

Al-Saadi, commenting on this verse, said:

“The previous verse said: “When the forbidden months are over, then kill the polytheists wherever you find them, take them captive, besiege them and set up any ambush for them.” This revelation was of a general nature and applied to all polytheists. However, Allah Almighty said that if circumstances require Muslims to bring one of them closer to themselves, then they are allowed to do so. Moreover, they are obliged to do so. And therefore, if any polytheist asks Muslims to provide him with shelter or protect him from harm, then they must provide him with the necessary help so that he can hear the words of Allah and become acquainted with true Islam. If this person subsequently converts to the religion of Allah, then that will be wonderful. If not, then Muslims should escort him to a place where he will be safe. This injunction is explained by the fact that disbelievers are ignorant people, and among them there are those who profess disbelief due to their own ignorance, but if they acquire true knowledge, they will convert to Islam. That is why Allah commanded His Messenger, may Allah bless him and grant him peace, and all Muslims, who should follow his example, to provide refuge for the polytheists so that they could hear His words.

This revelation is a clear argument in favor of the views of Ahlis-Sunnah Wal-Jama'a, which considers the Holy Qur'an to be the Word of Allah. The Quran was not created because the Almighty spoke it and called it His speech, just as He characterized Himself with other qualities. This revelation is an argument against the Mu'tazilites and all those who consider the Holy Quran to be created. Of course, the fallacy of such views is confirmed by a lot of evidence, but this commentary is not the appropriate place to discuss them in more detail” (tafsir, al-Saadi).

If Muslims have entered into agreements with non-Muslims, they are obliged to comply with the obligations and clauses of these agreements, and also to trust them in this. But if Muslims feel that non-believers are preparing for betrayal and non-compliance with agreements, they can terminate such agreements. Allah Almighty said in the Quran:

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“And if you are afraid of betrayal on the part of people, then throw away contractual obligations so that everyone turns out to be equal. Verily, Allah does not love traitors” (Surah al-Anfal, 58).

Al-Saadi, commenting on this verse, said:

“If, after the conclusion of a treaty on the cessation of hostilities, the behavior of the other party causes you concern, and you suspect that they may treacherously terminate the treaty, you are allowed to withdraw from the treaty obligations. Throw away their agreement and publicly announce its termination so that both parties are aware that there is no longer any agreement between them. You do not have the right to treacherously violate the contract or commit any actions contrary to the peace agreement until you notify the other party of its termination. Allah does not like traitors and traitors. Moreover, Allah hates them, and therefore Muslims should always act openly, avoiding treachery.

It follows from this verse that if the fact of treacherous betrayal on the part of the unbelievers is made public, then Muslims do not have to notify them of the termination of the peace treaty, for if the betrayal of the unbelievers is discovered, then the announcement of the termination of the treaty becomes meaningless, since both parties are equally well aware of the violation of the terms of the treaty .

It also follows from this verse that if Muslims are not afraid of betrayal by non-believers and if non-believers do not commit actions indicating a possible violation of the peace treaty on their part, then Muslims do not have the right to terminate the contract and are obliged to fulfill the terms of the signed agreement before its expiration.” (Tafsir by al-Saadi).

In other words, a Muslim should not terminate or violate a contract without informing the other party. If he finds out that the other party does not consider it necessary to comply with the agreement, then he must directly tell them about this. Allah Almighty says in the Quran:

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“If they break their oaths after the conclusion of the treaty and begin to encroach on your religion, then fight the leaders of unbelief, for for them there are no oaths. Perhaps then they will stop” (Surah at-Tawbah, 12).

Al-Saadi, commenting on this verse, said:

“After the command to observe treaties with those of the polytheists who regularly fulfill their obligations to Muslims, Allah Almighty commanded the faithful to fight those of them who violate their obligations, terminate peace treaties with Muslims, help those who fight against them and mock the Muslim faith.

Defamation of religion in this verse means any words or actions directed against Islam or the Holy Quran. The Almighty commanded Muslims to fight the leaders of the unbelievers who blaspheme His religion and support the religion of Satan. He especially noted the leaders of disbelief because their crimes are the most serious and because all the other disbelievers follow them. From this we can conclude that anyone who insults religion and tries to refute it is one of the leaders of unbelief. Such people do not recognize oaths and obligations because they do not intend to fulfill them. On the contrary, they always act treacherously, treacherously breaking their promises. And perhaps if Muslims start fighting them, they will stop insulting Islam and even convert to it” (“Tafsir” by al-Saadi).

As we said above, anyone who separates politics from religion is in error. This situation may exist for two reasons. Either this person is ignorant in matters of religion and thinks that religion is only worship, or he is blinded by the material power and progress of non-believers. Anyone who truly gets to know Islam will understand that Islam is legislation, politics, and governance.

Translation prepared by Abu Ramadanbased on the book by Muhammad ibn Salih al-Uthaymin “Sharh kitab al-Kabair” by Imam al-Zahabi, especially for the site www.al-iman.ru.

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Hadith, from which some understood that rebelling against rulers who have committed sins is a righteous deed.

The Standing Committee was asked:
“There will be rulers whom you will recognize as good and whom you will blame (recognise as bad). And whoever resists them is saved, whoever separates from them will be protected, and whoever mixes with them will perish.” . - This hadith with a chain from Ibn Abbas was transmitted by at-Tabarani 11/33 (10973), Ibn Abi Sheiba 15/243) - Please tell me, is this hadith reliable?

Because we saw him in “Sahih al-jami as-saghir” (3661) and said: “It contradicts what al-Bukhari and Muslim and others reported from many companions, whose number has reached the level of mutawatir, that one should not rebel against the imam (i.e. the ruler).”.

And we also see that this is the way of Ahl al-Sunnah and the followers of Hadith, as pointed out by: “We do not consider it acceptable to go against our imams and rulers, even if they are unjust.”

Is what we said right or are we wrong? Explain and show us what is the correct understanding of this. And if the mentioned hadith is authentic, then how can we combine it with others?

The Committee scientists responded:
“The hadith you mentioned is authentic. And there is no contradiction in his beliefs with regard to obedience and submission to rulers in approved matters, with regard to the duty of unity with the Muslim community, and leaving a way out against rulers, even if they are unjust, unless there is a clear certainty on their part disbelief.

Because by “resisting them” is meant “speaking reproach,” as the commentators of the hadith explained it.
Al-Munawi said in Sharh al-Jami (4/132): "And he who will resist them"- that is, the one who condemned what does not comply with Shariah, he - "saved"- from hypocrisy and servility. "Whoever separates himself from them"- blaming them with his heart, he - "will be safe"- from punishment for not blaming the person being blamed. "And who will mix with them"- being pleased with their wickedness - "will perish"- that is, he fell into something that makes death obligatory for them in their last life.”. End of quote.

And in Sahih Muslim there is something that supports exactly this understanding, and this is a hadith from Umm Salama, may Allah be pleased with her, that the Prophet, peace and blessings of Allah be upon him, said: “Rulers will appear over you, whom you will recognize as good (or: you will agree and recognize what they do as good and correct) and you will blame. And the one who has hostility will not be involved, and whoever expresses censure will be protected, except for those who will be pleased and follow.” The Companions asked: “O Messenger of Allah, should we fight against them?” He replied : “Not while they are praying” . Muslim 3/1480, 1481 (1854). At-Tirmidhi 4/529 (2265), Ahmad 6/295, 302, 305, 321.
And success is from Allah.
May Allah bless and greet our prophet, his family (followers) and companions.

Abdulaziz ibn Abdullah ibn Baz
Abdullah ibn Gudayan
Salih al-Fawzan
Abdulaziz Ali ash-Sheikh
Bakr Abu Zeid

See “Fataawa al-Lajna ad-daimah”, collected. 2, vol. 2, p. 314-316, No. 17320.

It can be noted that in the hadith there are two types of praiseworthy behavior if rulers do something blameworthy:
1. Condemn verbally. And it does not say that a person is separated from the society of the ruler. Reproaches the ruler in society.
2. Separate from his company and reproach in your heart, feeling hostility towards such things of his.

مک لفتوى 17320.

س: ((سيكون أمراء فتعرفون وتنكرون، فمن نابذهم فقد نجا، ومن اعتزلهم فقد سلم، ومن خالطهم فقد هلك)) أو كما قال. من فضلكم هل هذا الحديث صحيح؟ لأننا رأيناه في (صحيح الجامع الصغير وزيادته)، فقلنا: إنه خالف ما رواه البخاري ومسلم وغيرهما عن عدة من الصحابة بلغت منزلة المتواتر في عدم الخروج على الإمام، وأيضًا نرى ذلك مذهب أهل السنة وأهل الحديث، كما أشار الإمام الطحاوي : (ولا نرى الخروج على أئمتنا وولاة أمورنا وإن جاروا). وهل أصبنا أم أخطأنا؟ وضِّحوا واكشفوا لنا الحقيقة، وإن كان الحديث المذكور صحيحًا، فكيف نجمع بينهما؟

ج: الحديث الذي ذكرته صحيح، وليس فيه معارضة لمعتقد أهل السنة في السمع والطاعة لولاة الأمر في المعروف ولزوم الجماعة وعدم الخروج عليهم وإن جاروا ، ما لم يحصل منهم كفر بواح؛ لأن المقصود بالمنابذة في الحديث: الإنكار باللسان، كما بينه شُراح الحديث.
قال المناوي في (شرح الجامع 4 / 132): (("فمن نابذهم"يعني: أنكر بلسانه ما لا يوافق الشرع «نجا» من النفاق والمداهنة، «ومن اعتزلهم» منكرًا بقلبه «سلم» من العقوبة على ترك إنكار المنكر، «ومن خالطهم» راضيًا بفسقهم (هلك) يعني: وقع فيما يوجب الهلاك الأخروي)) ا هـ.
وفي (صحيح مسلم) ما يؤيد هذا المعنى من حديث أم سلمة رضي الله عنها أن النبي صلى الله عليه وسلم قال: إنه يستعمل عليكم أمراء فتعرفون وتنكرون، فمن كره فقد برئ، ومن أنكر فقد سلم، ولكن من رضي وتابع ، قالوا: يا رسول الله، ألا نقاتلهم؟ قال: لا ما صلوا .
وبالله التوفيق، وصلى الله على نبينا محمد وآله وصحبه وسلم.
اللجنة الدائمة للبحوث العلمية والإفتاء
بكر أبو زيد
عبد العزيز آل الشيخ
صالح الفوزان
عبد الله بن غديان
عبد العزيز بن عبد الله بن باز

After the message of the Head of the Republic of Dagestan to the People's Assembly, correspondents of one of the republican channels turned to the Mufti of the Republic of Dagestan, Sheikh Akhmad-haji Abdullaev, for comments.

The Mufti's comments began with a call on local officials to comply with the advice and demands of the Head of the Republic. How could it be otherwise, for every Muslim knows that Allah Almighty has obligated to obey his leader in those orders that do not contradict the Laws of Allah. Allah Almighty said in the Quran (meaning): “ O believers! Submit to Allah, obey the Messenger and those in authority among you "("an-Nisa").

Ubadah Ibn Samit, may Allah be pleased with him, said: “ The Messenger of Allah (peace and blessings be upon him) called us, and we swore allegiance to him, and among what we swore was: obedience and submission to the rulers in what we like and dislike, in what will be easy for us, and that it will be difficult, and even if he deprives us, and that we will not fight against the rulers, except if you do not see obvious kufr, for which you have evidence from Allah"(Narrated by al-Bukhari, 6532, and Muslim, 4799).

How can one not urge officials to obey the demands of the Head, voiced in the message to the National Assembly of the Republic of Dagestan, when any reasonable person understands that only by conscientious performance of their duties by officials can Dagestan be brought out of the hole into which it has fallen over the past two decades.

Addressing the Dagestanis, the Mufti called for stopping all talk and moving on to real action for the benefit of Dagestan. It is no secret that during these two years, since the people stopped being afraid to publicly express their opinion about the authorities, everyone and everyone is discussing and condemning the authorities, not noticing the good that has happened during this time. From the point of view of Islam, the Mufti gave absolutely correct and wise advice to the Dagestanis.

Allah Almighty says in the Quran (meaning): “...And don’t use bad language behind each other’s back. Would any of you want to eat the meat of a dead brother? It would be disgusting for you..." (Surah al-Hujurat, verse 12). In this verse, the Almighty compared a blasphemer to someone who eats the meat of a dead brother. In the hadith of the Prophet (peace and blessings be upon him), transmitted by Jabir, it is said: “You beware of blasphemy. Verily, the sin of blasphemy is greater than the sin of adultery. A person who has committed adultery repents, and the Almighty accepts his repentance, but the sin of blasphemy is not washed away until the one who was blasphemed forgives the blasphemer.”

If officials fulfill the demands of the Head of the Republic of Dagestan, if the people stop slandering and blaspheming, start working on themselves, on their families, and do their work conscientiously, according to the Mufti, Dagestan will have a good future.

We should not forget the hadith cited by the Mufti at the general Dagestan mawlid: “As you are, so will your rulers be.” Before treating a disease, the cause of the disease must be eliminated. The Mufti's wisdom is also manifested in the fact that he calls on us to eliminate the cause of our troubles - our sins.

MuhammadMuslimov