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Posted By Topic: Imam Ahmad a good example of implementing the Sunnah over desires

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08-10-2009 @ 1:54 AM    Notify Admin about this post
ibn Ahmad Maher ibn Ahmad (U.S.A.)
Posts: 950
Joined: Nov 2006
Bismillaah Al-Hamdulillaah wa salatu wa salamu 'ala Rasool Allaah

Imam Ahmad a good example of implementing the Sunnah over desires  

The following is from Shaikh Jamaal Al-Haarithee from his comments on Shaikh Saalih al-Fawzaan's Beneficial Answers to Questions on Innovated Methodologies (hafidhahumullaah):

It is reported in the book as-Sunnah of Ibn Abee 'Aasim (2/351), al-Mustadrak of Al-Haakim (3/290) and the Musnad of Imaam Ahmad (3/404) from the narration of 'Iyyaad bin Ghanam that the Messenger of Allaah (salallaahu 'alaihiwasallam) said:
"Whoever has some advice for the leader should not speak it out in public. Rather, he should take his hand and sit with him in privacy. So if he [the ruler] accepts it, then he accepts it, and if he doesn't, then he [the advisor] has performed what is required of him and what is for him."
The wording of this hadeeth is from Al-Haakim, and it is a sound hadeeth.

Look at the example of the Imaam of Ahlus Sunnah, Ahmad ibn Hanbal (rahimahullaah). He was beaten with a whip, dragged on the floor, and imprisoned due to the [the deviants' claim] of the Qur`an being created. But in spite of this, he would refer to him [the ruler] as the "Commander of the Believers" and tell the people: "Do not rebel (against the leader); be patient." Don't we have a good example in our righteous predecessors? Or is it that we are more knowledgeable and braver than them?!

Imam Ibn Rajab al-Hanbalee (rahimahullaah) said in his book Jaami'ul-'Uloom wal Hikam (pg. 113): "Sincere Advice to the Muslim leaders means cooperating with them upon the truth, obeying them, reminding them, cautioning them with gentleness and ease, preventing an uprise against them, and supplicating for them to be guided."

Imaam Ash-Shawkaanee said in his book Raf'-ul-Asaateen fee Hukm-il-Ittisaal bis-Salaateen (pg. 81-82):
"It is well established in the Mighty Book (Qur`an) that we are commanded to obey the ruler. Allaah put obeying the rulers after obeying Him and obeying the Messenger (salallaahu 'alaihiwasallam). There are many ahaadeeth in the purified Sunnah, i.e. the main collections, and other books that state that it is obligatory to obey them [the rulers] and to be patient with their oppression. One of the ahaadeeth in which the Prophet (salallaahu 'alaihiwasallam) commanded us to obey them [the rulers] consists of the words: '...even if he beats your back and takes your money.' It is also authentically reported on him (salallaahu 'alaihiwasallam) that he said: 'Give them what they are entitled to (of rights), and ask Allaah for what you are entitled to (of rights).'"

Note: From the comments that follow the 31st question and answer in Beneficial Answers to Questions on Innovated Methodologies.

Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk  

If I said anything correct, then it is from Allaah (subhanahu wa taa'ala), and if I erred, then that is from me and shaytan.

21-05-2011 @ 12:16 AM    Notify Admin about this post
ibn Ahmad Maher ibn Ahmad (U.S.A.)
Posts: 950
Joined: Nov 2006
Bismillaah Al-Hamdulillaah wa salatu wa salaamu 'ala rasulullaah
Amma ba'd

Comparing Manhaj, Characteristics of the Salaf concerning the Rulers - oppressive or just - Verses Manhaj, Characteristics of people of Bid'ah concerning the Rulers and the evil of revolting

Point 135 of Imam Barbaharee's Sharh-us-Sunnah: Know that a ruler's oppression does not reduce or remove anything which Allaah has made obligatory upon the tongue of the Messenger (salallaahu 'alayhi wa sallam). His [the ruler's] oppression is upon himself. Your acts of obedience and good deeds along with behaving well towards him are complete, if Allaah - the Most High - wills. Accompany them in all acts of obedience such as the congregational and Jumu'ah prayers, for you have your independent intention in that. 1

Shaikh Muhammad bin Ramzaan Al-Haajiree (hafidhahullaah), in his highly beneficial sharh of Sharh-us-Sunnah, said:  

And this is the position of Ahlus-Sunnah. The ruler will be held accountable for his oppression; it will be against him. But the mercy is general. If this ruler has mistakes, or he oppresses, or he's doing something wrong, this is against him. But if people were to revolt against the ruler, then what will result from this revolt would affect everyone, not just the ruler. His oppression will only affect him, but the revolt against the ruler will affect everyone - the general population.

Will the revolt affect the general population or just the ruler? [The general population!]

Would you like an example? [Yes!] An old example, or a new example? From [past] history or from something that you yourselves have witnessed?

Somalia. The example of Somalia. The believer is not happy with the situation in Somalia. The previous ruler was an oppressor and he died. Was the oppression in his time worse, or the situation they are in now? The people probably wish day and night that they could return to that oppressive ruler. And because of this, the Salaf said: 60 years under an oppressive ruler is better than one night with the fitnah that is continuous.

Another example is Saddam Hussein in 'Iraq. Saddam Hussein's rulership is well known. No details are necessary to explain what his oppression was like. But is the situation today like the situation in Saddam's time? Answer, o people of intellect.

Allaahul Musta'aan. (Allaah's Help is sought!)

An example from history is what happened during the killing of 'Uthman bin 'Affaan (radiallaahu 'anhu). They accused him of whatever they accused him of, and they were lying in terms of their accusations. However, what they wanted - in reality - was wealth. And the proof of that is that when they killed him, they went straight to Baitul-Maal (the general treasury).  

And if they truly intended Deen [the face of Allaah], the first place they would have gone to would have been the masjid. And if they wanted the religion or Allaah's face, they wouldn't have killed 'Uthman.

Do you want another example? The killing of 'Alee ibn Abi Talib (radiallaahu 'anhu). What happened when they killed 'Alee. Did they want Islaam to be raised? This ['Alee] is a person who was promised and given glad tidings of Jannah. And like this in every age.

We ask Allaah to rectify our matters.

Point 136 of Imam Barbaharee's Sharh-us-Sunnah: If you find a man making supplication against the ruler, know that he is a person of bid'ah. If you find a man making supplication for the ruler to be upright, know that he is a person of the Sunnah, if Allaah wills.

Fudayl ibn 'Iyaad 2 said, "If I had an invocation (du'aa) which was to be answered, I would not make it except for the ruler." It was said to him, "O Abu 'Alee, explain that to us." He replied, "If I made an invocation (du'aa) for myself, it would not go beyond me. Whereas if I make it for the ruler, he is corrected and throught that, the servants and the land are set in order.3

We are ordered to make supplication (du'aa) for them (i.e, the rulers) to be upright. We have not been ordered to make supplication against them, even if they commit tyranny and oppression, since their tyranny and oppression reflect only upon themselves but their rectitude is good for themselves and the Muslims.

Shaikh Muhammad bin Ramzaan Al-Haajiree (hafidhahullaah) [url=]said[/url]:
This should be highlighted. This is an exposing characteristic. So any person you find cursing or disparaging the ruler, know that he is not a good person [not upright]. This person should make a du'aa for the ruler. Why would a person make a du'aa against the ruler? If you make a du'aa for the ruler, then the people would become upright. And if you make a du'aa against him, wouldn't the situation become worse?

So from the signs of Ahlus-Sunnah is that they make du'aa FOR the rulers, and the from the signs of Ahlul Bid'ah is they make du'aa AGAINST the rulers. And then the author [Imam Barbaharee] gave an example that was related by al-Fudayl and also by Imam Ahmad (rahimahumullaah). And this was related from Imam Ahmad even though the ruler of his time oppressed him and beat him and tortured him.

However, Imam Ahmad's outlook was the outlook of the Ummah - not for retribution, or revenge. Rather, he gave precedence to the outlook of the overall general population over letting out his own anger.


The following is from [url=]SayingsoftheSalaf[/url]:

Abul-Haarith Ahmad bin Muhammad Al-Saa'igh, the close and respected friend of Imam Ahmad, reported:

I asked Abu 'Abdillaah (Imam Ahmad) about something that had occurred in Baghdad, and [because of which] some people were considering revolting [against the ruler]. I said, "O Abu 'Abdillaah, what do you say about taking part in the revolt with these people?" He decried it and started saying, "Subhanallaah! The blood [of the people], the blood [of the people]! I do not believe in this and I do not tell others to do it. For us to suffer our situation in patience is better than the fitnah (tribulation) in which blood is spilt, property is taken, and the prohibited are violated (e.g. the honor of women). Do you not know what happened to the people (in the days of the previous fitnah)?"

I said, "And the people today, Abu 'Abdillaah, are they not in fitnah [because of the ruler]?" He replied, "If so, it is a limited fitnah, but if the sword is raised, the fitnah will engulf everything and there will be no way to escape. To suffer patiently this [current difficulty], such that Allaah keeps your religion safe for you, is better for you." I saw him decry revolting against the leaders, and say, "[Do not spill the people's] blood. I do not believe in this and I do not command it."

Abu Bakr Al-Khallaaal, Al-Sunnah article 89.

FootNotes from The Creed:  

1. Shaik ul-Islaam Ibn Taymiyyah (rahimahullaah) said in Majmoo' al-Fataawa (22/61): "The rulers are not to be fought due to committing sins. Even though a person may be killed for some sins, such as adultery and the like. However, it is not permitted to fight the rulers for doing such things for which a person may be killed, since the corruption caused by this fighting is far greater than the corruption of a major sin committed by the ruler."  

2. Al-Fudayl ibn 'Iyaad ibn Mas'ood, Shaikh us-Islaam, Abu 'Alee, al-Yarboo'ee, al-Khursaanee. He was born in Samarqand and grew up to be a highway robber. However, his heart was moved upon hearing the Qur`an recited and he repented and then teavelled in search of knowledge to Koofah, eventually settling in Makkah. Some of his students were Ibn al-Mubaarak, Yahya al-Qattaan, 'Abdur-Rahmaan ibn Mahdee, 'Abdur-Razzaq, ash-Shafi'ee and Qutaibah ibn Sa'eed. Ibn al-Mubaarak said, "No one better than Fudayl ibn 'Iyaad remains upon the face of the earth." Haroon ar-Rasheed said, "I have not seen any scholar with greater dignity than Maalik, nor anyone more pious than al-Fudayl." As-Siyar (8/421-441) and Tadhkiratul-Huffaadh (1/245-246) of adh-Dhahabee.

3. This narration is reported by Abu Nu'aym in al-Hilyah (8/91) with a saheeh isnaad and by al-Khallaal in as-Sunnah (no. 9).

Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk  

If I said anything correct, then it is from Allaah (subhanahu wa taa'ala), and if I erred, then that is from me and shaytan.  

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