Continuation of the explanation of the statement of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "."
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The Shaykh : ...to monopolize it over you, Sunan an-Nasa'i 5383Sahih (Darussalam) : This is because challenging the one in authority brings about evil and corruption that is greater than his injustice and oppression, and it is well known that reason and the Shari'ah forbid committing the greater of two harms and command committing the lesser of the two harms.
Then the author (may Allah have mercy on him) cited verses and hadiths, among which is the saying of Allah the Exalted:[An-Nahl 16:90]
Justice is obligatory, and excellence in worship is a favor and an addition, so it is a recommended practice. I think he should have mentioned the saying of Allah the Exalted:[An-Nisa 4:59] and His saying: [An-Nisa 4:58]. Justice from the ruler is that he does not differentiate between people, does not oppress anyone, does not favor a rich person because of his wealth, nor a relative because of his kinship, nor a poor person because of his poverty, but he rules with justice. So much so that the scholars (may Allah have mercy on them) said: "It is obligatory for the judge to practice justice with the two litigants, even if one of them is a disbeliever", meaning: if a disbeliever and a Muslim enter upon the judge, it is obligatory to be just between them in seating, conversation, looking at them with the eye, and so on, because the situation is one of judgment in which justice is required. Even if some ignorant people say: No, give the Muslim precedence, we say: It is not permissible for us to give the Muslim precedence, because the situation is one of trial and balance, so justice is necessary in everything. Then he mentioned the hadith of Abu Hurayrah (may Allah be pleased with him), that the Prophet (peace and blessings be upon him) said: Muwatta Malik 51:14: Seven will be shaded by Allah: This is not by way of restriction; there are other people whom Allah shades besides these. Al-Hafiz Ibn Hajar collected them in *Sharh al-Bukhari* and they numbered more than twenty. But the Messenger (peace and blessings be upon him) sometimes speaks about what suits the occasion, so you find him saying: seven, three, four, and the like, even though there are other things he did not mention, because he (peace and blessings be upon him and his family) was the most eloquent of creation and the strongest in rhetoric, so he speaks about what suits the occasion. And his saying: Muwatta Malik 51:14: That is on the Day of Resurrection, because on the Day of Resurrection there is no tree, no building, no mountains, no clothes, or anything else, until the people are gathered barefoot, naked, uncircumcised, with no shade. There is no shade except the Shade of Allah, meaning: a shade that Allah (Mighty and Majestic) creates to shade those whom Allah the Exalted shades on that day, because there is no shade of a building, no shade of a tree, no shade of clothes, and no shade of manufactured things at all. There is only the shade that Allah the Exalted facilitates for the person. Allah (Mighty and Majestic) creates a shade from Himself, and Allah knows best its nature, and He shades the person:
First: A just ruler: He began with the just ruler who is just between people. The most important justice in the ruler is that he rules between people with the Shari'ah of Allah, because the Shari'ah of Allah is justice. As for the one who rules with man-made laws that contradict the Shari'ah, he is among the most oppressive of rulers, refuge with Allah, and the farthest of people from being shaded by Allah in His Shade on a day when there is no shade except His Shade, because it is not justice to rule between the servants of Allah with a Shari'ah other than the Shari'ah of Allah. Who gave you this authority? Rule between people with the Shari'ah of their Lord (Mighty and Majestic). So the greatest thing that falls under this is that the ruler rules with the Shari'ah of Allah.
And among that is that he takes the right, even from himself and from those closest to him, by the saying of Allah the Exalted:[An-Nisa 4:135].
And among that also is that he does not differentiate between his relative and others. You find that if the right is against the relative, he is negligent in enforcing it, and he drags it out and delays it. And if his relative has a right against another, he hastens to take it from him. This is not from justice. Justice in the one in authority has many branches and many types, and the occasion does not allow for mentioning them now. So we ask Allah the Exalted to guide the Muslims to just rulers who rule over them with the Book of Allah and the Shari'ah of Allah which He chose for His servants.
so be patient until you meet me at the cistern (Al-Hawd).
فاصبروا حتّى تلقوني على الحوضThen the author (may Allah have mercy on him) cited verses and hadiths, among which is the saying of Allah the Exalted:
Indeed, Allah orders justice and good conduct
إن الله يأمر بالعدل والإحسانJustice is obligatory, and excellence in worship is a favor and an addition, so it is a recommended practice. I think he should have mentioned the saying of Allah the Exalted:
O you who have believed, obey Allah and obey the Messenger and those in authority among you
يا أيها الذين آمنوا أطيعوا الله وأطيعوا الرّسول وأولي الأمر منكمIndeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing.
إن الله يأمركم أن تؤدّوا الأمانات إلى أهلها وإذا حكمتم بين الناس أن تحكموا بالعدل إن الله نِعمّا يعظكم به إن الله كان سميعاً بصيراًThere are seven whom Allah will shade in His shade on the day on which there is no shade except His shade
سبعة يظلهم الله في ظله يوم لا ظلّ إلاّ ظلّهThere are seven whom Allah will shade in His shade on the day on which there is no shade except His shade
سبعة يظلّهم الله في ظلّه يوم لا ظلّ إلاّ ظلّهFirst: A just ruler: He began with the just ruler who is just between people. The most important justice in the ruler is that he rules between people with the Shari'ah of Allah, because the Shari'ah of Allah is justice. As for the one who rules with man-made laws that contradict the Shari'ah, he is among the most oppressive of rulers, refuge with Allah, and the farthest of people from being shaded by Allah in His Shade on a day when there is no shade except His Shade, because it is not justice to rule between the servants of Allah with a Shari'ah other than the Shari'ah of Allah. Who gave you this authority? Rule between people with the Shari'ah of their Lord (Mighty and Majestic). So the greatest thing that falls under this is that the ruler rules with the Shari'ah of Allah.
And among that is that he takes the right, even from himself and from those closest to him, by the saying of Allah the Exalted:
O you who have believed, be persistently standing firm in justice, witnesses for Allah
يا أيها الذين آمنوا كونوا قوّامين بالقسط شهداء اللهAnd among that also is that he does not differentiate between his relative and others. You find that if the right is against the relative, he is negligent in enforcing it, and he drags it out and delays it. And if his relative has a right against another, he hastens to take it from him. This is not from justice. Justice in the one in authority has many branches and many types, and the occasion does not allow for mentioning them now. So we ask Allah the Exalted to guide the Muslims to just rulers who rule over them with the Book of Allah and the Shari'ah of Allah which He chose for His servants.