تجب طاعة الحاكم المسلم على المسلمين إذا كان يطبّق أحكام الإسلام في حكمه، حتى لو ظلم أو منع الحقوق، ما دام لا يأمر بمعصية (لله)، وما دام لا يُظهر كفراً بواحاً.

Obedience is compulsory upon Muslims for the Muslim ruler who implements the laws of Islam in his ruling, even if He did wrong or withheld the rights, as long as He does not order an act of disobedience (to Allah) and as long as He does not show an act of flagrant disbelief (Kufr Bawah)

الأدلة على وجوب طاعة وليّ الأمر تتجلّى في الآيات الكريمة والأحاديث الواردة في ذلك. قال الله تعالى: {يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ}. [TMQ An-Nisa’: 59]

Evidence about the obligation of obedience to the ruler is manifested in the Holy verses and the related Ahadith. Allah (swt) says; “O you who believe obey Allah and obey the Messenger and those in authority from amongst you.” [TMQ An-Nisa’: 59]

روى البخاريّ عن أبي سلمة بن عبد الرحمن أنه سمع أبا هريرة يقول: قال رسول الله ﷺ: «من أطاعني فقد أطاع الله، ومن عصاني فقد عصى الله، ومن أطاع أميري فقد أطاعني، ومن عصى أميري فقد عصاني». وفي رواية أخرى قال ﷺ: «من أطاع الأمير فقد أطاعني». وروى البخاريّ عن أنس بن مالك قال: قال رسول الله ﷺ: «اسمعوا وأطيعوا، ولو استُعمل عليكم عبدٌ حبشيٌّ كأنّ رأسه زبيبة». وروى مسلم عن عمرو بن العاص أن رسول الله ﷺ قال: «من بايع إماماً فأعطاه صفقة يده وثمرة فؤاده، فليُطِعْه ما استطاع، فإن جاء آخرُ ينازعه، فاضربوا عنق الآخر». هذه أدلة واضحة على أن الطاعة واجبة، لأن الله سبحانه قد أمر بطاعة أولي الأمر، وهم الأمير والإمام. وقد اقترن هذا الأمر بقرينة تدل على أنه جازم، وهي أن رسول الله ﷺ جعل معصية الأمير معصيةً له ولله سبحانه. وقد أكّد ﷺ وجوب الطاعة ولو كان الحاكم عبداً حبشياً. وكل هذه قرائن تدل على أن الأمر جازم، فتكون طاعة الحاكم واجبة.

Al- Bukhari reported on the authority of Abu Salama Ibnu ‘Abdul Rahman that He heard Abu Hurayra say; “The Messenger of Allah (pbuh) said; ‘whoever obeyed me is as if He had obeyed Allah, and whoever disobeyed me is as if He had disobeyed Allah. And whoever obeyed my Ameer is as if He had obeyed me and whoever disobeyed my Ameer is as if He had disobeyed me.’” In another narration He was reported to have said; “Whoever obeyed the Ameer is as if He had obeyed me.” Al- Bukhari narrated from Anas Ibnu Malik, who said; “The Messenger of Allah (pbuh) said; ‘You must hear and obey, even if it were appointed upon you an Abyssinian slave whose hair is like a raisin.’” Muslim narrated from ‘Amru bin Al-’Ass, that the Messenger of Allah (pbuh) said; “Whosoever gave his Bay’ah to an Imam giving Him the clasp of his hand and the fruit of his heart let Him obey Him as long as He can, and if another comes to dispute with Him you must strike the neck of the latter.” These are clear evidences that obedience is obligatory, for Allah (swt) has ordered the obedience to the people in authority, to the Ameer and to the Imam. This order has been associated with a Qareenah (indication), that it is decisive by the fact that the Messenger of Allah (pbuh) considered the disobedience of the Ameer as disobedience to the Messenger (pbuh) and to Allah (pbuh). He (pbuh) emphasised obedience even if the ruler was an Abyssinian slave. All these serve as Qaraa’in (indications) that the order is decisive, thus the obedience of the ruler is obligatory.

الطاعة جاءت مطلقةً، غيرَ مقيّدةٍ بحاكمٍ معيّنٍ ولا بأمورٍ معيّنةٍ. فيجب طاعةُ أيِّ حاكمٍ مسلمٍ، ولو كان ظالمًا، أو خارجًا عن الطاعة، أو مُبذِّرًا لأموال الناس بغير حقٍّ. وطاعتُه واجبةٌ، لأنّ الأدلّة جاءت مطلقةً، وينبغي أن تبقى كذلك.

The obedience has come unrestricted, not confined to a certain ruler nor to certain issues. It is therefore obligatory to obey any Muslim ruler, even if He were a wrongdoer, a rebel, or unjustly squandering people’s wealth. His obedience is obligatory, for the evidences have come unrestricted, and should remain so.

ومع ذلك، رُوِيَت بعض الأحاديث التي تدلّ على أن طاعة الحاكم واجبة، ولو أخطأ، ولو كان ظالماً مستبدّاً. وروى البخاري عن عبد الله قال: "قال لنا رسول الله ﷺ:

Some Ahadith have however been reported indicating that obedience to the ruler is obligatory even if the ruler did wrong, and even if He were a tyrant. Al- Bukhari narrated from ‘Abdullah, who said; “The Messenger of Allah (pbuh) said to us:

"سَتَرَوْنَ بَعْدِي أَثَرَةً وَأُمُورًا تُنْكِرُونَهَا." قَالُوا: يَا رَسُولَ اللَّهِ، فَمَا تَأْمُرُنَا؟ قَالَ: "أَدُّوا إِلَيْهِمْ حَقَّهُمْ، وَسَلُوا اللَّهَ حَقَّكُمْ." وَرَوَى الْبُخَارِيُّ أَيْضًا عَنْ أَبِي رَجَاءٍ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: "مَنْ رَأَى مِنْ أَمِيرِهِ شَيْئًا يَكْرَهُهُ فَلْيَصْبِرْ عَلَيْهِ، فَإِنَّهُ لَيْسَ أَحَدٌ يُفَارِقُ الْجَمَاعَةَ شِبْرًا فَيَمُوتُ إِلَّا مَاتَ مِيتَةً جَاهِلِيَّةً." وَهَذِهِ الْأَحَادِيثُ صَرِيحَةٌ فِي وُجُوبِ طَاعَةِ الْحَاكِمِ مَهْمَا فَعَلَ. وَقَدْ أَكَّدَ رَسُولُ اللَّهِ ﷺ ذَلِكَ تَأْكِيدًا شَدِيدًا، فَقَدْ رَوَى مُسْلِمٌ عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، قَالَ: "سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ:"

‘You shall witness after me selfishness and matters which you will disown.’ They said; ‘What do you order us, O Messenger of Allah?’ He said; ‘Give them their due right and ask Allah for your due right’.” Al-Bukhari also reported on the authority of Abu Raja’a from Ibnu ‘Abbas that the Messenger of Allah (pbuh) said; “If anyone sees in his Ameer something that displeases Him let Him remain patient, for behold! He who separates himself from the Jama’a (community) by even so much as a hand span and dies thereupon, He would have died the death of Jahiliyyah.” These Ahadith are explicit regarding the obligation of obeying the ruler whatever He does. The Messenger of Allah (pbuh) stressed this very strongly, for Muslim narrated from Nafi’ on the authority of ‘Abdullah Ibnu ‘Umar, who said; “I heard the Messenger of Allah (pbuh) say:

"من نزع يدًا من طاعة الأمير لقي الله يوم القيامة لا حجة له، ومن مات وليس في عنقه بيعة مات ميتة جاهلية». وفي حديث ابن عمر الذي رواه الحاكم أن رسول الله ﷺ قال: «من فارق الجماعة قيد شبر فقد خلع ربقة الإسلام من عنقه حتى يراجعه، ومن مات وليس عليه إمام جماعة فإن موته موتة جاهلية». فلا يجوز مخالفة الحاكم مهما فعل."

‘Whoever withdraws his hand from obedience to the Ameer will find no proof for himself when He meets Allah on the Day of Judgement, and whoever dies without having an oath of allegiance (Bay’ah) on his neck He would die the death of Jahiliyyah.’” The Hadith of Ibnu ‘Umar as reported by Al-Hakim states that the Messenger of Allah (pbuh) said; “He who abandons the Jama’a by even so much as a hand span is as if He has taken the knot of Islam off his neck, until He returns. And whoever dies while there was no Imam of Jama’a ruling over him, his death would be that of the days of Jahiliyyah.” It is thus forbidden to disobey the ruler whatever He does.

لا يجوز الخروج على الحاكم مهما فعل، ولا التمرد عليه أو قتاله مهما حدث منه. وقد روى البخاري عن عبد الله بن عمر أن رسول الله ﷺ قال: «من حمل علينا السلاح فليس منا». ولا يُنازَع الحاكم في الولاية مهما كان السبب، إلا فيما دلّ عليه نص، وهو ظهور الكفر البواح.

It is not allowed to disobey the ruler whatever He did, nor to rebel against Him or fight him, whatever happened from him. Al-Bukhari narrated from ‘Abdullah bin ‘Umar that the Messenger of Allah (pbuh) said; “He who takes up arms against us is not one of us.” The ruler should not be disputed with over the authority whatever is the reason, except for what has been stated by a text, which is the appearance of the flagrant disbelief.

ولا يقتصر النهي عن قتال الحكام على ذلك، بل هو صريح أيضًا حتى لو ارتكبوا المنكر. فقد روى مسلم عن أم سلمة أن رسول الله ﷺ قال: «سيكون عليكم أمراء، فتعرفون وتنكرون، فمن عرف فقد برئ، ومن أنكر فقد سلم، ولكن من رضي وتابع». قالوا: «أفلا نقاتلهم؟» قال: «لا، ما صلّوا». وفي حديث رواه مسلم عن عوف بن مالك: «... قيل: يا رسول الله، أفلا ننابذهم؟» فقال: «لا، ما أقاموا فيكم الصلاة». وكذلك جاء في حديث عبادة بن الصامت في البيعة، كما رواه مسلم:

The prohibition of fighting against the rulers is also explicit, even if they committed Munkar. For Muslim reported on the authority of Umm Salama that the Messenger of Allah (pbuh) said; “‘Ameers will be appointed over you, you will recognise some of what they do and you will disown some. Whoever recognised He is absolved from blame.Whoever disapproved (of their bad deeds) He is safe, but whoever consented and followed them (he is doomed.)’ They said; ‘Should we not fight against them?’ He (pbuh) replied: ‘No, as long as they prayed.’” In a Hadith reported by Muslim from ‘Awf bin Malik “... It was said; “‘O Messenger of Allah? Should we not fight against them?’ He said; ‘No, as long as they established prayer amongst you.’” Additionally in the narration of ‘Ubadah Ibnus-Samit regarding the Bay’ah as reported by Muslim:

"وَلَا تُنَازِعُوا الْأَمْرَ أَهْلَهُ إِلَّا أَنْ تَرَوْا كُفْرًا بَوَاحًا عِنْدَكُمْ مِنَ اللَّهِ فِيهِ بُرْهَانٌ". جميع هذه نصوص صريحة تنهى عن الخروج على الحاكم، وعن قتاله، وعن منازعته في السلطة. وإضافة إلى ذلك، توجد أحاديث تدل على وجوب طاعة الحاكم مهما بلغ من الظلم، ومهما ارتكب من الشرور، وهذه الأحاديث كلها تحث على الطاعة التامة للحاكم وتوجبها. أما الآيات والأحاديث المطلقة التي تأمر بالأمر بالمعروف والنهي عن المنكر حتى باليد، فلا تنطبق على الحاكم، لأن الحديث قد خصّص ذلك واستثنى الحاكم كما سبق بيانه. فطاعة الحاكم إذن عامة مطلقة، إلا فيما نُصَّ على استثنائه.

“And you should not dispute with the people in authority unless you witness a flagrant act of disbelief upon which you have a proof from Allah.” All these are explicit texts that prohibit the rebellion against the ruler, fighting against Him and disputing with Him over the authority. In addition, there are Ahadith that indicate the obligation of obeying the ruler no matter how much of a tyrant He is, and no matter how many evils He commits. All these Ahadith exhort and demand total obedience to the ruler. The unrestricted Ayaat and Ahadith that command the enjoining of Ma’ruf and the forbidding of Munkar even by hand do not apply to the ruler, because the Ahadith has specified this and excluded the ruler as mentioned earlier. The obedience of the ruler therefore, is general and unrestricted except where it is mentioned.