Continuation of the explanation of the statement of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "."

The Shaykh : We have previously discussed the beginning of this hadith and we have previously discussed this and clarified that in this hadith there is evidence for respecting the rights of those in authority, and that it is obligatory for the people to obey them; it is obligatory for the people to obey them in ease and hardship, in times of comfort and discomfort, and in the rights they reserve for themselves. But it remains for us to say: what are the rights of the people over those in authority? The rights of the people over those in authority are that they be just with them, that they fear Allah the Exalted regarding them, that they not make things difficult for them, and that they not appoint over them someone when they find someone better than him. For the Prophet (peace and blessings be upon him) said: This is a supplication from the Messenger (peace and blessings be upon him) that whoever is given authority over any matter of the Muslims, whether small or large, and makes things difficult for them, he said: And what do you think of a person for whom Allah has made things difficult, may Allah protect us from that? He will surely lose and decline. And the Prophet (peace and blessings be upon him) informed because it is necessary that those qualified for matters be appointed to them without any consideration [other than the public interest]; one looks at the benefit of the servants and appoints over them the one who is most deserving of them. Authorities differ; for example, the one most deserving of the mosque is the one who is most proficient in reciting the Book of Allah, and other matters, such as matters of jihad, are best handled by the one who is most knowledgeable about jihad, and so on. The important thing is that it is obligatory for the one in authority over the Muslims to appoint the best of them over the Muslims, and it is not permissible to appoint someone over another when there is someone better than him among them, because this is a betrayal. And likewise, the Prophet (peace and blessings be upon him) informed may Allah protect us from that. So those in authority have great rights over those whom Allah has placed them over, just as those over whom they are appointed have great rights that they must fulfill for those in authority. They do not disobey them, even if those in authority reserve something for themselves; the obligation for them is to listen and obey in times of comfort and discomfort, in ease and hardship, except if that is in disobedience to Allah. That is, if they are ordered to commit a sin against Allah, it is not permissible to order a sin against Allah, and it is not permissible for anyone to obey them in disobedience to Allah. As for the saying of some foolish people: “It is not obligatory for us to obey those in authority unless they are completely upright,” this is an error. This is a mistake. This is not from the Shari'ah in any way. Rather, this is from the methodology of the Khawarij, who want those in authority to be upright in the command of Allah in every matter. This has not happened since times have changed. It is mentioned that one of the kings of the Umayyads, and I think it was 'Abd al-Malik ibn Marwan, when he heard that people were speaking about him and his caliphate, gathered the nobles and prominent people of the people and spoke to them. He said to them: “Do you want us to be like Abu Bakr and 'Umar? They said: Yes, you are a caliph and they were caliphs. He said: Then be you like the men of Abu Bakr and 'Umar, and we will be like Abu Bakr and 'Umar.” This is a great answer. When people change, Allah must change their rulers. As you are, so will you be ruled. As for people wanting their rulers to be like the caliphs while they are farthest from being like the men of the caliphs, this is not correct. Allah is Wise, Mighty and Majestic And it is mentioned that a man from the Khawarij who rebelled against 'Ali ibn Abi Talib came to 'Ali and said to him: This is good speech, meaning there is no good in you, and therefore the people have turned against us. But in the era of Abu Bakr and 'Umar, their men were like 'Ali ibn Abi Talib, 'Uthman ibn 'Affan, and others of the noble Companions, so they did not turn against their rulers. The conclusion is that it is obligatory for us to listen and obey our rulers in everything except in disobedience to the Creator, because in disobedience to the Creator, they do not have the right to order people to do it. Since they do not have the right to order people to do it, people do not have to obey them in disobedience to Allah, Mighty and Majestic. And likewise, it is obligatory for the subjects to advise the one in authority, not to lie to him, not to deceive him, and not to cheat him. And unfortunately, people today have lying and deception regarding the systems of the state, bribes, and other things that are not befitting a person of reason, let alone a Muslim. If the disbelieving states punish the one who takes a bribe, even if he is one of the greatest people, then the one who punishes the one who takes a bribe is Allah, Mighty and Majestic. We believe in Allah and in what came on the tongue of His Messenger (peace and blessings be upon him). And if the Prophet (peace and blessings be upon him) said: then the punishment of Allah is more severe than the punishment of humans. And yet, we find, unfortunately, that bribery exists in all sectors of the state, unless Allah wills otherwise. We find lying and fraud by people against the government; when the farmer comes, he enters the crop of another person under his name, and he is lying, but for the sake of interest, so that he can eat from it. Sometimes the state has received the grain and only the money remains with the state, so a person comes and sells it to another, selling money for money with a difference and with delayed possession, and other sins committed by the people. Then they want their rulers to be like Abu Bakr and 'Umar. This is not correct. Those in authority have rights that they must fulfill by advising as much as they can, for Allah, Mighty and Majestic, and for those whom Allah has placed them over. And the people also have great rights for those in authority; they have great rights for those in authority that they must fulfill. And among the matters that many people neglect is that they do not respect the honor of those in authority. They do not respect their honor. You find the fruit of their gatherings—may Allah grant us safety and turn us and them to repentance—the fruit of the gatherings is that they speak about the honor of those in authority. If this speech were beneficial and could improve the situation, we would say there is no harm, this is good. But this is not beneficial and does not improve the situation. Rather, it fills the hearts with hatred toward those in authority, whether they are scholars or princes. You find now that some people’s only concern when they sit in a gathering is how to make themselves comfortable except by taking a scholar from the scholars, or a minister from the ministers, or a prince from the princes, or someone above them, to speak about his honor. This is not correct. Does your speech benefit? If it benefited, we would be the first to encourage it and say there is no harm. Evil must be removed and error must be corrected, but this does not benefit; it only fills the hearts with hatred and makes people dislike those in authority, or makes people dislike the scholars, and no benefit is achieved in it. And the Prophet (peace and blessings be upon him) said a comprehensive and decisive word, may Allah reward him for his Ummah with good. He said a comprehensive and decisive word: And it is amazing that some people of religion, if you wanted to speak about an ordinary person from among the people, they would say: Do not backbite, this is forbidden. But if you spoke about one of those in authority, how? Even though those other than those in authority do not accept that anyone speaks about the honor of someone in their presence, but regarding those in authority, they see that there is no harm in it. And this is a matter that is a disease in which many people are afflicted. I consider it a disease, may Allah protect us and you from diseases. A disease with which many people are afflicted. If only people would restrain their tongues and advise their rulers. I am not saying: be silent about error. But write to those in authority. You write, write a letter. If it reaches them, that is what is required. And if they benefit from it, that is better. And if they do not benefit from it, the sin is on them if it was a correct error. And if it does not reach them, the sin is on the one who prevented it from them. And Allah grants success.
The reader: The author (may Allah have mercy on him) quoted: “From 'Ubadah ibn al-Samit (may Allah be pleased with him), who said:

We pledged allegiance to the Messenger of Allah (peace and blessings be upon him) to listen and obey in ease and hardship, in times of comfort and distress, and when we are deprived of our rights, and not to dispute authority with those who have the right to it, except if you see open disbelief with clear proof from Allah the Exalted, and to speak the truth wherever we are, not fearing the blame of any blamer for the sake of Allah.

بايعنا رسول الله صلى الله عليه وسلم على السمع والطاعة في العسر واليسر والمنشط والمكره وعلى أثرة علينا وعلى أن لا ننازع الأمر أهله، إلا أن تروا كفرًا بواحًا عندكم من الله تعالى فيه برهان وعلى أن نقول بالحق أينما كنا لا نخاف في الله لومة لائم

Agreed upon by al-Bukhari and Muslim.”