Explanation of the Book of Fitnahs and Rulings-09a
Machine translationRead the Arabic original
The reciter: Qutaybah narrated to us, al-Layth narrated to us from Yazid ibn Abi Habib from 'Uraq from Abu Hurayrah that he heard the Messenger of Allah (peace and blessings be upon him) say: Sahih al-Bukhari 7179.
The Shaykh : Yes, regarding his statement "Chapter on what is disliked of praising the ruler, and when he leaves, he says otherwise," the meaning of 'disliked' here is 'forbidden' because this is hypocrisy, and because it encourages the ruler to continue in his negligence. This is just as it was found in the past; it is found now even more so. People approach the one in authority, whether an emir, a minister, a president, or a king, and all of these have authority. They praise them, saying, "Such and such happened, and you have such and such, and you are the important one." They praise him with praise, and the ruler is deceived by it—the emir, the minister, the president, the king, or whoever else. They are deceived by this and think that they have done what is obligatory, so they continue in their negligence and default based on what? Based on the statement of this person who praised them. And these people have committed sins from several angles: first, they lied; second, they deceived the ruler; third, they left the matter as it is in its badness; and fourth, they deprived the people of their rights if the ruler has neglected these rights. And worse than that is seeking the help of the one in authority against the people of good, the people of knowledge and calling to the truth, so that he becomes enraged and treats them in a way they should not be treated. This is worse than the one who praises him contrary to his true state. Some people praise the ruler, but when they leave his presence, they criticize him and find fault with him. When it is said to them, "How do you criticize him now when you praised him?" they say, "Let us keep our own counsel in his presence, otherwise he is not worth a penny." These are the companions of evil, and may Allah protect us, who err against themselves, against the one in authority, and against all people. Ibn 'Umar (may Allah be pleased with him) counted this, or rather he said: "We considered that to be hypocrisy", meaning it is from hypocrisy, and this is correct because this is hypocrisy itself: to say what one does not believe. Then he mentioned a hadith with a chain of narration from the Prophet (peace and blessings be upon him)Sahih al-Bukhari 7179, and this indicates his hypocrisy and that he is a lying, wicked person. He comes to these people and criticizes the ruler, and he comes to the ruler and praises the ruler. So this is the one with two faces.
The worst of all mankind is the double-faced one, who comes to some people with one face and to others, with another face.
إن شر الناس ذو الوجهين الذي يأتي هؤلاء بوجه وهؤلاء بوجهThe Shaykh : Yes, regarding his statement "Chapter on what is disliked of praising the ruler, and when he leaves, he says otherwise," the meaning of 'disliked' here is 'forbidden' because this is hypocrisy, and because it encourages the ruler to continue in his negligence. This is just as it was found in the past; it is found now even more so. People approach the one in authority, whether an emir, a minister, a president, or a king, and all of these have authority. They praise them, saying, "Such and such happened, and you have such and such, and you are the important one." They praise him with praise, and the ruler is deceived by it—the emir, the minister, the president, the king, or whoever else. They are deceived by this and think that they have done what is obligatory, so they continue in their negligence and default based on what? Based on the statement of this person who praised them. And these people have committed sins from several angles: first, they lied; second, they deceived the ruler; third, they left the matter as it is in its badness; and fourth, they deprived the people of their rights if the ruler has neglected these rights. And worse than that is seeking the help of the one in authority against the people of good, the people of knowledge and calling to the truth, so that he becomes enraged and treats them in a way they should not be treated. This is worse than the one who praises him contrary to his true state. Some people praise the ruler, but when they leave his presence, they criticize him and find fault with him. When it is said to them, "How do you criticize him now when you praised him?" they say, "Let us keep our own counsel in his presence, otherwise he is not worth a penny." These are the companions of evil, and may Allah protect us, who err against themselves, against the one in authority, and against all people. Ibn 'Umar (may Allah be pleased with him) counted this, or rather he said: "We considered that to be hypocrisy", meaning it is from hypocrisy, and this is correct because this is hypocrisy itself: to say what one does not believe. Then he mentioned a hadith with a chain of narration from the Prophet (peace and blessings be upon him)