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THE CONCEPT OF AL-TA‘AH (OBEDIENCE) TO MUSLIM LEADERSHIP

FROM THE ISLAMIC POLITICAL THOUGHT
By:
Dr. WZ Kamaruddin Wan Ali, PhD

Dr. Ahmad Zuhdi Ismail, PhD
Abstract
This article as the title indicates is to examine the idea and concept of obedience to Muslim leadership from the viewpoint of Islamic Political Thought. This is a very crucial and critical issue nowadays because Muslim all over the world and especially in Malaysia seems to be confused and misled by certain group of people. Those who were in power during the early caliphate until now claim that they are to be obeyed but the problem is Muslim will not simply obey them without reason and justification based on the Islamic sources. In Islamic politics, this is a very basic topic to discuss and without it, Muslim will be in great difficulties. Other issues involved are the obedience in its ideal and reality. This topic is very relevant and closely related to the current political situation especially when Muslims in general and mu’mins in particular all over the world are facing current challenges from internal and external factors and on so many occasions, they seemed to ignore or even put aside all or part of the teaching of Islam as prescribed in the Holy Qur’an and the Holy Prophet’s traditions.
Keywords: Al-Ta’ah, Obedience, Muslim Leadership, Political Thought

Introduction:
Al-Ta’ah or obedience is a very significant concept in Islamic political system. Islam tells the Muslim the importance and the role of obedience to bring them forward as explained in many Quranic verses. Sadly to say, blind obedience by Muslim towards Muslim and non-Muslim leaders nowadays put their lives in jeopardy, and the rights of Allah and His Holy Prophet are no longer in place because they are all being replaced by non-Islamic system or way of life in politics, economics, socials and others.
What is seen today in politics is that the concept has no longer acceptable according to Islam and it has undergone many changes from the very early implementation of obedience until now. Historically, data and fact show that during the prophetic era, there was stability in terms of governing the Islamic government of Medina through the constitution of Medina set up by the Holy Prophet (s.a.w) himself. After the demise, issues concerning it arose within the Muslim nation, but it was still considered under control. During the Umayyad and Abbasid era, drastic changes occurred in Islam, so did the concept of al-ta’ah. In this era, obedience was no longer to the rightly-guided caliphs, but to unjust and despotic rulers.1 The evidences are commonly found in Muslim historical books. Until now, the theocratic concept of al-ta’ah to Allah, the Holy Prophet (s.a.w) and Uli al-Amr has drastically changed into the democratic al-ta’ah of the caliphs2 who did not represent Allah (s.w.t) and Islam, but represent themselves, who disobey Allah and His Holy Prophet (s.a.w).
As all Muslims understood, Islam is a complete way or system of life, to live with as taught by the Holy Prophet (s.a.w) from Allah (s.w.t). Islam does not allow Muslim to obey half of Islam and to disobey another half, or to determine what to follow and what not to follow. Every Muslim is asked to follow and obey the command of Allah and the Holy Prophet (s.a.w), and not to check, examine, choose and select which commands are good and bad. As guidance, the Holy Qur’an as Kalam Allah and the Holy Sunnah of the Holy Prophet Muhammad (s.a.w) are provided as the main sources of knowledge in Islam.

Regarding this concept, Allah the Almighty in His Kalam i.e, al-Qur’an gives a very clear and informative explanation on the concept of obedience to the Muslim leadership according to the Islamic point of view.3 There are a number of Qur’anic verses which mentioned leaders who should be followed and should not be followed based on the ground and reason.


Certainly, if the Qur’anic verses and hadith (the Holy Prophet traditions) are put together, the idea and concept of obedience in Islam will be crystal clear because both sources give us such meticulous, precise and accurate information and anyone who insists that they are the followers and supporters of Islam with undivided intention and attention, purpose and aim must absolutely obey Allah and his Holy Prophet (s.a.w) in all aspects. Obedience to other than Him (S.W.T) and His Prophet (s.a.w) is totally rejected in Islam. Whoever claims that they are Muslims but oppose the Islamic way of life (al-din) are considered not the true believers. On the other hand, they are deemed as zalimun, fasiqun, munafiqun, kafirun and so on.
Al-Ta‘ah from literal perspective:
The word ta‘ah in Arabic is rooted from three basic alphabets ta, wau and ‘ayn. According to E.W.Lane, al-Raghib says that al-ta‘ah is like al-tau‘ but it is mostly used as meaning obedience to a command or the like. The word ita‘ah from ata‘a signifies (he) consented; or complied with what was desired of him. Therefore, ta‘ah sometimes means submission or submissiveness; but mostly it refers to obedience to a command.4 The word command refers to an order or instruction given by some one or a group of people who have the authority.
The authority is based on these two kinds of systems, theocracy or democracy or precisely in other word, God [theocracy] or mankind [democracy]. Theocracy and democracy are very different from one another. As mentioned above, Islam is from Allah as the highest authority and known as theocracy, whereas mankind is given the authority on behalf of Allah as Allah’s representative on earth. To obey the leader is to obey Allah. Democracy on the other hand, does not concern Allah at all because it is from the people, to the people and for the people.5 It means the leader has the authority given by mankind to him, so that they have to obey the leader they choose for themselves. This is the very basic idea to differentiate between theocracy and democracy.

Therefore, literally the word al-ta’ah refers to obedience and submission to a command. A command is an order by someone or a certain group of people that have the authority on the others. In brief, it is either obedience to Allah or to mankind.


Al-Ta‘ah from terminological perspective:
A. According to the Holy Qur’an:
In the holy al-Qur’an, the word al-ta‘ah could not be located in any of the verses but there are many forms which originated from the root word of al-ta‘ah such as tuti‘, tuti‘u, yuti‘, ati‘u and many others.6 For instances:

First: “If you obey (tuti‘) the most part of those on earth, they will lead you astray from the Way of Allah.”7




Second: “O you who believe! If you listen (in tutiu) to the Unbelievers, They will drive you back on your heels, and you will turn back (from faith) to your own loss.”8


Third: “ Those who obey (yuti‘) Allah and His Prophet (Muhammad) will be admitted to Gardens with rivers flowing beneath, To live in there (for ever) and that will be the Supreme achievement.”9


In the Holy Qur’an, Allah (s.w.t) has generally explained those who should be followed and should not be followed by Muslim ummah. Among them are as follows:
Firstly: Allah (s.w.t) The Almighty as the Supreme ruler of the world.
Secondly: The Holy Prophet Muhammad (s.‘a.w) and other prophets and messengers of Allah.
Thirdly: Ulu al-Amr or Muslim leaders or rulers who solely chose by Allah or after them, those who meet the criteria set by Islamic Political System as prime and spiritual leader to lead the people to Allah and his Holy Prophet or in other words, to Islam.
The Obedience to Allah (s.w.t) in the Holy Qur’an:
In the Holy al-Qur’an, Allah has already mentioned that the obedience is solely unto Him. For those who accept Islam as their one and only religion, they have no other alternatives but to admit and acknowledge Him as Allah. Whereas those who do not accept Islam as religion, they can choose other than Allah as their god, gods or goddess. This is clearly stated in the Holy al-Qur’an in which Allah says:

“Obey Allah, and obey the Apostle, and those charged with authority among you.”10


The above verse shows that to accept Allah as God means to obey Him, otherwise it will be worthless. If obedience and disobedience to Allah is accepted at the same time, it will put mankind in great difficulty and confusion.
The obedience to Allah is compulsory to all Muslims whoever they are and wherever they are. The reason is that Allah alone is the Real Sovereign and the Sole Object of Obedience. The first and foremost duty of a Muslim is to obey Allah as His obedient servant (‘abd) and all his other duties are secondary. His centre of loyalty in his individual as well as social capacity is Allah alone and all loyalties are subjected to it. His obedience to others is within the Sanction of Allah. He obeys them on the command of Allah.
Allah (s.w.t) creates His own creation, not because He is alone or for His own advantage. Whoever disobeys Him does not reduce His sovereignty (sultan), and whoever obeys Him does not increase His Power (mulk).11 Whenever Allah creates His creations, He does not need their obedience unto Him, and He is not harmful or affected by humans’ wrongdoings.12 The strongest the ta‘ah (obedience) the closer mankind to Allah, whereas the weakest the ta‘ah (obedience) the closer mankind to oppose or to revolt against Allah.13 In fact, it concerns human beings rather than Allah (s.w.t). The ta‘ah of human beings towards Allah will benefit them, whereas the ta‘ah to other than Him will annihilate and dismantle them.
In the words of the Holy Prophet Muhammad (s.‘a.w): “There is no (sanction for) obedience to the creature if it involves disobedience to the Creator.”14
Allah the Almighty named Himself as al-Haq, and He is al-Haq (The Truth) because only the truth comes from Him and the truth is always with Him as He is the creator of mankind. He knows everything because He is the Omnipotent and Omniscience. He creates everything including mankind with the special purpose that is to worship and obey Him.15
The Obedience to the Holy Prophet Muhammad (s.‘a.w):
In the Holy al-Qur’an, Allah has said that after Him, all Muslims must oblige and obey His Holy Prophet Muhammad (s.‘a.w) and the other prophets as well. It is said that: “Obey Allah and obey His Holy Prophet….” And in other verses, The Almighty (said that):

“He who obeys the Apostle, obeys God”16


The duty and responsibility of each and every Muslim which is the second important principle is loyalty and obedience to the Holy Prophet as messenger and apostle of Allah to mankind. Obedience to him is also compulsory because to obey him means to obey Allah as well. It is in fact, a practical demonstration of obedience to Allah. It is not obedience in its own right but a consequence of Divine Command, for a believer can obey Allah only by obeying His Messenger. He is the only well-founded, steadfast and reliable source through which the Divine Message is received. There is no other way of contacting Allah or receiving His Almighty Guidance but through His Messenger. Therefore obedience to the Messenger is, in fact, obedience to Allah and disobedience to him is disobedience to Allah. Why should Muslim obey him can be easily determined by looking at many Qur’anic verses:
Firstly: The reason to obey him is because Allah asks us to obey him as mentioned in the Holy al-Qur’an:

“Obey the Holy Prophet.”


In another verse, al-Qur’an elaborates:

“If you have dispute among yourselves refer it to Allah and His Holy Prophet.”


Secondly: The Holy Prophet himself has proclaimed that: “those who obey me verily they obey Allah whereas those who disobey me disobey Allah...”
Thirdly: Al-Haq (the truth) is always with Allah and His Holy Prophet. Therefore, to obey him means to obey the truth itself.
Fourthly: The Holy Prophet Muhammad (s.‘a.w) is ma‘sum (impeccability, infallibility or immunity from sin). He never committed any offence, sin and wrongdoing throughout his life from birth to death.17
Fifthly: He was Allah’s representative on earth till the end of time. Any weaknesses on him will affect Allah. Allah knows better who He chooses to become his representative on earth to all mankind.
B. According to the Holy Prophet’s Traditions:
In the Holy Prophet traditions, there are many hadiths concerning the topic of obedience to Muslim leadership.18 For instance, it can be seen as follows:
First: “La ta‘ata‘l-makhluq fi ma‘siyati’l-llah,” or “La ta‘ata‘l-makhluq fi ma‘siyati’l-Khaliq.” 19 The Holy Prophet (s.a.w) also said three times: “Laysa ta‘ah li-man ‘asa’Llah.”20 (There is no obedience to a creature in order to disobey Allah or disobey the Creator.”
Second: “Hadith from Abi Salamah bin ‘Abd al-Rahman who said that he heard Abu Hurayrah as saying that: “The Holy Prophet has said: whoever obey me, obey Allah, and whoever disobeys me, disobey Allah and those who obey my leader, obey me, whereas those who disobey my leader disobey me.”21
Third: “ Hadith quoted from Anas bin Malik who said that the holy Prophet has said: Obey and follow the leader who was appointed (selected) to lead you all, even though he was a black boy with many boils on his head.”22
There are also many hadiths which mention the leaders or rulers that should or must be followed even though they are cruel, unjust and despotic (the words used in Islamic terminology are zalim, ja’ir and fajir.)23 The problem emerged from the sources of hadith is that it is obviously contradicted to the Holy al-Qur’an, the authentic hadiths and even the rationality itself. For instance, al-Qur’an has said that:
                       
“My covenant includes not Zalimin (polytheists and wrong-doers).” 24
The issues discussed and debated by Muslim political thinkers refer to two circumstances, the ideals and the realities of Muslim leadership. The ideals refer to what has been theoretically and practically explained in Islam whereas the realities refer to the real situation that is and still going on in today’s Muslim world. If the hadiths are true, it might refer to the condition whereby the Muslims are weak and powerless. It is useless to think or of no use, if other than that, those hadiths are as follows:
First: “Hisham bin ‘Urwah has reported a hadith from Abi Salih from Abu Hurayrah who said that the Holy Prophet has said: There will be after me leaders or rulers, those who are good will lead you all with their kindness, and those who are bad will lead you all with their badness. Therefore, listen and obey them in all matters as long as it is compatible with the truth. When they do good thing, the goodness will be yours, and when they do bad things, their badness will be yours (to remind them) and their responsibilities (to implement goodness).”25
Second: “Al-Bukhari has reported from ‘Abdullah who said that the Holy Prophet has said to all of us: You will see after me, there will be a situation which is disliked and things which you deemed munkar. They (sahabats) asked: The Holy Prophet said: Implement (give them) their rights (haq) and ask Allah for your rights.”26
Third: “Al-Bukhari has reported a hadith from Abi Raja’ from Ibn ‘Abbas who claimed that: The Holy Prophet (s.‘a.w) has said: Whoever see thing on one of their leaders which he dislikes or hates, he has to be patient (to face) it, because one could not separate himself from jama‘ah, even with a span of the hand (shibran), after that he dies as the one dies in Jahiliyyah.”27
Fourth: “Muslim reported from Nafi‘ from ‘Abdullah bin ‘Umar who said: I heard the Holy Prophet has said: Whoever releases his hand from obedience to Allah, will meet Allah on the day of Resurrection, without having proofs, and whoever dies while no bay‘ah on his head, will die as the one dies in Jahiliyyah.”28
Fifth: “Al-Hakim reported from Ibn ‘Umar that the Holy Prophet (s.‘a.w) has said: Whoever withdraws from jama‘ah even a span of the hand, definitely he releases the tie of Islam from his head until he ties it again. And whoever dies while on his head, there was no (obedience) to an Imam of the jama‘ah, he dies as the one dies in Jahiliyyah.”29
Sixth: “Al-Bukhari reported from ‘Abdullah bin ‘Umar the saying of the Holy Prophet (s.‘a.w): Whoever lifts weapon (to harm) us, does not included among our ummah.”
Seventh: “ Muslim reported from Umm Salamah that the Holy Prophet (s.‘a.w) has said: There will be leaders who you’ll know their goodness and badness, whoever hates him will be freed, and whoever does not obey him will be saved. But whoever is willing and following him (he will be in disgrace). They asked: Aren’t we harming them? The Holy Prophet replied: No, as long as they still perform prayer.”
Eighth: “Muslim reported from Anas bin Malik a hadith which says: It is asked: O the Holy Prophet, aren’t we fighting them with swords? The Holy Prophet said: No, as long as they still perform prayer amongst us.”
Ninth: “A hadith from Muslim reported from ‘Ubadah bin Samit regarding bay‘ah which was as follows: And we will not grab that matter from those who have the rights, unless if you observe a very clear disobedience (kufr).”
Tenth: “Muslim has quoted that the Holy Prophet has said: Whoever has given his oath (bay‘ah) to an Imam, so he gives his hand and heart, should follow him if affordable, and when someone else tries to grab it, he should be beheaded.”30
Eleventh: “Whoever obeys my leader, obey me.”31

The Obedience to Uli al-Amr (Men in Authority):
Now a new challenge for us is what does the Uli al-Amr refer to? This is a very crucial and critical problem nowadays and a real challenge for every Muslim to understand and to accept it as described by Islam and portrayed by Allah. The concept of Uli al-amr can be easily determined if we look at it from two different perspectives, ideal and reality. In the Holy al-Qur’an, Muslims are ideally asked to obey them based on the previous verse:
“Obey the Holy Prophet and those who are in power (Uli al-Amr) among you.”32
In reality, it seems that all mankind do not obey the rightful leader according to Islam. They practically follow their own conjecture. In Islamic history, most of the leaders in power were not eligible and fit to become the leader.33 So, from this viewpoint, it seems acceptable that Muslim accept the reality rather than the ideal because they have no other choice or alternative but to accept what was forced on them and was already in place. If analysis is made between each sect in Islam, it shows that certain sect applied what was considered the ideal whereas the others were on the contrary. The problem of obedience can be critically examined based on the type of leadership they follow.

Among Muslim scholars and intellectuals from various sects in Islam, the term Uli al-Amr can be referred and implied to three meanings:


Firstly: The Umara’.

Secondly: The ‘Ulama’.



Thirdly: al-Umara and al-Ulama’.
The Umara’ from the root of amir means one who is in power or holds power.34 Normally they can be any one whether Muslim or non-Muslim as long as they hold the power and influence on others. On many occasions, it strictly refers to Muslim leader.
The Ulama’ is from the root of ‘alim which means one who is a knowledgeable person in Islam. It is inter-related with the term Mujtahid in its absoluteness. According to Ibn ‘Abbas and many others as Mujahid, ‘Ata’, al-Hasan al-Basri and Abu al-‘Aliyah, uli al-amr refers to al-ulama’ which include ahl al-fiqh and al-din or al-‘ilm.35
The mujtahid in particular sect like al-Hanafi, al-Maliki, al-Shafi‘i and al-Hanbali, have never at any time been the Muslim leaders who hold command on the Muslim people. They only become Mujtahids in their own sect and not to all Muslim as a whole.
Allah (s.w.t) said in the Holy Qur’an that:
“Verily among those who really scared of Allah are al-‘ulama’.”
Again in another verse, Allah (s.w.t) said that:
Fas’alu Ahl al-Dhikr in kun-tum la ta‘lamun,
Which means “Ask those who know if you do not know.” Al-‘ulama’ and Ahl al-Dhikr is closely related with each other. Therefore, al-‘Ulama’ can be considered as Ahl al-Dhikr.
In the Holy tradition or hadith, it is said that:
العلماء ورثة الانبياء
Al-‘Ulama’ are the depositors of the knowledge of the prophets.”
The main problem that needs to be discussed thoroughly is the term al-‘ulama’. Generally, Muslims are having a lot of difficulties to identify the true and real ulama and the pseudo-ulama. In previous days, the problem was very clear and not as difficult as today. The problem arises because there are many who claim that they are ulama but in reality they are on the contrary. They portrayed themselves as religious men. How are we going to do to differentiate the true and the false one? Are there any criteria to determine it?
Many factors contributed to the critical problems in this current situation. Anyhow, from the Qur’anic perspective, an important factor among others which should never be neglected at all cost is the leadership. The leader can either lead the common people to whichever way they like whether to Allah or to the enemy of Allah. The good leader will lead them to the right direction whereas the bad leader will lead them to the wrong direction.
The other important issue is that the Holy Prophet (s.a.w) himself told every Muslims to obey al-Jama‘ah. They are not allowed to separate themselves from al-Jama‘ah. Those who do that if they die, they die as those in the period of Jahiliyyah (Ignorance).36 The problem that arises from this issue is the concept of al-Jama‘ah in the Holy al-Qur’an and Holy Traditions? There is also another hadith which says that al-Jama‘ah is together with the truth even though he or she is alone, or in other word, minority.37 It shows that to obey al-Jama‘ah means to obey the truth wherever it is and whoever they are. It is acceptable and is in accordance with the Holy al-Qur’an and Hadith, and can be easily understood by many.


C. The Obedience to leaders according to the Muslim Sects:
According to Mu‘tazilites, Uli al-Amr refers to Umara’ al-Haq because Umara’ al-Jawr, Allah and His Holy Prophet (s.a.w) get rid of them. Allah and His Holy Prophet will never oblige people to give obedience to them.38 He said that, Allah, the Holy Prophet and al-umara’ who follow both of them in promoting justice and in choosing the truth and rule with both and prevent with the others. According to them, everyone can obey whoever they like most as long as the one who leads them follows the rules of Allah and His Holy Prophet (s.a.w) accordingly. Whenever they disobey Allah and His Holy Prophet, they should be dismissed and could no longer demanded obedience to themselves. That is the reason they choose to elect leader or ruler who has a small number of supporters rather than those who have a large number of supporters. The reason is simply because it is easier to dispose them whenever they do the wrong, injustice or cruelty to the people. Among hadith that they put forward to support their arguments is “those who obey me, obey Allah, and the one who is against me …”.
According to Imamiyyah Ithna-‘Ashariah, they believed that Uli al-Amr refers to al-A’immah al-Ithna-‘Asyariyyah. Imam was like a Prophet (s.a.w) himself in term of its immunity or infallibility (al-‘ismah) because al-Imamah is a continuation of al-Nubuwwah.39 Al-Imamah according to them is higher than general al-nubuwwah but lower than Nubuwwah of the Holy Prophet Muhammad (s.a.w). It means that the Holy Prophet Muhammad (s.a.w) from their point of view is the best of them all, matchless and incomparable in all aspects. After the demise of the Holy Prophet Muhammad (s.‘a.w) then come the Imams who are the rightful successors, caliphs and leaders (uli al-amr) with excellence in all aspects to convey the message of Allah to all mankind. Therefore, if the Prophet is infallible and immune from sin, Imams are also considered infallible and immune from sin. It is logical according to them that the obedience to the appointed Imams is regarded as compulsory and disobedience to them as against Allah and His Holy Prophet’s command, instruction and order.
According to Ahl al-Sunnah wa al-Jama‘ah or Sunnite, Abu al-Hasan al-Ash‘ari as their prime leader said that Uli al-Amr refers to whoever in power whether good or bad as long as they pray to God. To obey Imam is compulsory even though he disobeys the law of Allah and His Holy Prophet’s traditions.40 Other Muslim Sunni scholars such as al-Baqillani,41 al-Juwayni42 and al-Ghazali43 have shared the same opinions as their predecessor.44
Al-Razi bases his idea on the saying of ‘Ali (r.’a): “the rights of al-Imam are to rule as what Allah ask them to do it,”45 and again, ‘Ali (r.’a) said: “Obedience is only to truth.”46 ‘Umran bin Hasin quoted the Prophet as saying: “No obedience is against Allah [fi ma’siyati’l-Llah].”47 In the case against the clan of Umayyad who asks al-tabi’in to obey them, this is what was said to them: “we do not obey you because you disobey the truth [al-haq] as ordained by Allah: “fa’in tanaza’tum fi shai’….”48
Al-Shafi‘i is quoted as saying that the Quraish and the Arabs in general did not know al-imarah, and never followed Amir. They ordered to obey he who had power or authority over them [wali al-amr] and followed him when he led them in al-saraya. If he ruled over the state, they did not go against him and never disobeyed him as the Holy Prophet (s.a.w) said: “he whoever obey my leader (amiri), obey me.”49 Al-Shafi’i is also said that the Imamah al-mutaghallib could be obeyed while Malik bin Anas on the other hand said that Imamah al-mafdul could be obeyed and pleased.
Rosenthal gave his own analysis on the theory of Imamah written by several Sunni jurists like Abu Yusuf, al-Mawardi, al-Baghdadi, al-Ghazali, Ibn Juma‘a and Ibn Taimiyya, and its relations to the concept of obedience. He said that it was aimed at achieving two points:
Firstly: to vindicate and uphold the divine purpose of the Muslim state.

Secondly: to give support to the ‘Abbasid caliphs in their struggle against both Sunni and sectarian group challenges to and encroachments on their authority.50


Allah requires all mankind to obey the best people of all aspect of excellence, physically, mentally and spiritually. But for the Muslims, there is a special instruction that is to follow the best Muslim, mu’min, muhsin and muttaqi leader who obeys Allah (s.w.t) and His Holy Prophet (s.‘a.w) at all time. Obedience of all mankind to Muslim leaders whom Allah Himself chose is for the sake of their happiness, dignity and moral booster, and it does not actually concerned Allah because Allah does not need it for its own perfection.51
The concept has drastically changed due to many foreseen reasons. In the very beginning of Islam, it is as clear as daylight, but suddenly when the situation and condition of political ambition among leaders especially after the clan of Umayyad took over the reign from al-Khulafa’ al-Rashidin, then it could no longer maintain the basic traits of obedience. Among the important reasons for the sudden change are the injustice of the leaders and their crimes against Islam and the Muslim people who support the truth of Islam, the rights of Allah and his Holy Prophet. Due to these circumstances, the concept is changed by them through their pseudo ulama [scholars] who play their roles in changing the landscape of the history of Islam.
The history of Muslim people shows that the civil wars created by certain group of people against the true leader have its significant effect and drastic impact on the background of history. It created disorder, chaos and calamity especially to Islam and by then, the clan of Umayyad, Abbasid and many others continued to come and go one after another and even inflicted more damaged and irreparable impact. History has shown that they were known to be the despotic, unjust and cruel leaders. During that time, change occurred in Islam and among the important aspect is obedience. Due to their unworthy attitudes and morality, obedience is no longer to the right leader with its rightful claim, but to them.
It is also known in the history of al-hadith that the holy tradition [al-hadith] of the Holy Prophet Muhammad (s.a.w) has undergone alteration, change and manipulation due to the desire and need of the despotic rulers and irresponsible leaders to justify their unsupported claim, worse action and reaction towards Islam and Muslim people. Undoubtedly, the real and truth of obedience could not be seen as bright as it should be. It is also clouded with so many unreasonable issues and unsolved problems. This kind of changes affected Islam in the long run and nowadays, the truth about obedience could not be understood, seen and practiced by Muslim in any part of the world.52

The Consequences of Obedience to the Uli al-Amr who follows Allah and His Prophet in the Holy Qur’an:
Those who follow Uli al-amr (Muslim leaders) that Allah had already given His permission to do so will be:

First: “Say: Obey Allah and obey the Prophet (Muhammad): But if you turn away, he is only responsible for the duty given to him, and you for that (the duty) given to you. If you obey him, you will be on the right guidance. The Prophet’s (Muhammad) duty is only to teach the clear (message).”53


Second: “Allah who obeys Allah and the Prophet (Muhammad) are in the company of those on who is the Grace of Allah, of the Prophets (who teach), of the sincere (who are true), of the witnesses (who testify) and of the righteous (who do well): Oh! What a beautiful Companionship.”54


Third: “Those who obey Allah and His Prophet (Muhammad) will be admitted to Gardens with rivers flowing beneath, to live in there (for ever) and that will be the Supreme Achievement.”55


Fourth: “But if ye obey God and His Apostle, He will not belittle aught of your deeds, for God is Oft-forgiving, most Merciful. Only those are Believers who have never since doubted, but have striven with their belongings and their persons in the Cause of God: such are the sincere ones.”56


Fifth: “It is such (believers) who obey Allah and His Prophet (Muhammad), and fear Allah and work right, who will win (al-fa’izun).57


Sixth: “That He may make your actions pure and true and forgive you your sins, He who obeys Allah and His Prophet (Muhammad), has already reached the highest goals (fauzan ‘aziman).58


Seventh: “And obey Allah and the Prophet (Muhammad) that you may obtain mercy (turhamun).59

Eighth: “O you who believe! Obey Allah and obey the Messenger (the Prophet) and do not make your actions useless.”60

The Consequences of Obedience to the Uli al-Amr who is against Allah and His Prophet:
Those who Allah does not permit and allow all mankind and Muslims in particular to follow and obey Uli al-Amr, to participate, to join or to be on their path are as follows:
First: The unbelievers (kafir) whether they are zimmis or harbis. The Muslims are encouraged to fight against them in al-jihad al-kabir especially those who are harbis whereas the zimmis are protected under the Islamic law as long as they obey and follow the rule of Islam and Muslim rulers.

“Therefore listen not (fa-la tuti‘i) to the Unbelievers, but strive against them with the utmost strenuousness, with the (Qur’an).” 61


Second: The hypocrites (al-munafiqun) refer to those when with the Muslims they are with them, but when they are among their peers they are against the Muslims. The Muslims are asked to avoid their disturbances.62

“O Prophet! Fear God, and hearken not (wa la tuti‘i) to the Unbelievers and the Hypocrites.”63


Third: Majority of mankind as illustrated will try to misguide the Muslim ummah from the path of Allah because they follow their own conjecture (al-zann) and like to utter lies (yakhrusun) to Allah.

“Wert thou to follow (in tuti‘) the common run of those on earth, they will lead thee away from the way of God. They follow nothing but conjecture; they do nothing but lie.”64


Fourth: Those who Allah has permitted to neglect the remembrance of Him because they follow their own desires:

“Nor obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.”65


Fifth: Those who deny the truth (al-mukadhdhibin):

“So hearken not to those who deny (the truth).”66


Sixth: The despicable men with oath, the slanderers, the transgressors, the violators, the sinners as mentioned in the following verse:


“Heed not the type of despicable men – ready with oath (hallafin mahin), a slanderer (hammaz), going about with calumnies (masysya’ bi-namin), (habitually) hindering (all) good (manna’in lil-khayr), transgressing beyond bounds, deep in sin (mu‘tadin athim), violent (and cruel) (‘utullin) with all that base-born (zanim).”67


Seventh: The sinner (athiman) or the ingrate (kafuran) among them because they bring infidelity and lose:

“And hearken not to the sinner or the ingrate among them.68 The obedience to them will only bring Muslim ummah to infidelity and loses.69


Eighth: Parents (either of them) who force to worship other than Allah:

“But if they (either of them) strive (to force) thee to join with Me (in worship) anything of which thou hast no knowledge, obey them not (fa-la tuti‘-huma).70


Ninth: Those extravagant who make mischief:

“And follow not the bidding of those who are extravagant, who make mischief in the land, and mend not (their ways).”71


These nine Qur’anic verses and many others show that if these group of people are appointed or elected by the people, to the people and for the people as leaders, they do not have the right to be followed and obeyed. They at the very first place should never be the leaders and if they have already been elected by the people to lead, those who considers themselves as mu’mins should principally avoid them and not to follow them in whatever conditions, because neither they will bring them near to Allah nor will they lead themselves to the path of Allah. They only follow what is the best for themselves.
In Islam, leaders are the best among the people to lead them to the straight path of Allah. The obedience to the leaders who are eligible according to Allah (s.w.t) or al-Qur’an and Islam will put them in great advantages. The benefit of following and obeying them will return to the people again. Likewise, if they obey the despotic and despicable leader, they will pose themselves to the great danger. It also does not reflect the need of Allah (s.w.t) from among Muslim people to be on their path. It is also against the fitrah of mankind to follow and obey such culprits. Everyone knows that to obey the despotic leader is totally against their basic instinct.
In reality, to obey or not to obey the truthful or despotic leader does not concerned Allah at all, because He (s.w.t) has already ordained people to follow the best of all mankind. So, it is up to the people to decide and choose whoever they consider the best for themselves to be appointed as their leaders. As Muslims, one should realize that they are obliged to choose the very best of leaders for themselves. It is for the benefit of mankind in their worldly and heavenly life.
Conclusion:
To conclude the discussion, Islam has already made things very clear that those who deserve the obedience are Allah The Almighty, the Holy Prophet Muhammad (s.‘a.w) and the best and the righteous Muslim, Mu’min, Muhsin and Muttaqi leader (uli al-amr, Imam, Khalifah, Wali, Wasi,Alim and Amir) at all time. Islam also made known that to follow these kinds of leader means to follow the truth. As long as they truly obey Allah and his Holy Prophet, they are considered to be with the truth and the truth will always be with them.
Therefore, muslim, mu’min, muttaqi and muhsin have no choice but to obey Allah (s.w.t), the Holy Prophet Muhammad (s.‘a.w) and the best leaders of all mankind to lead them to truth and justice. The best leader of all mankind refers to the one that Allah and the Holy Prophet choose and prefer them above all, and also to the one that strictly obey and follow Allah and his Holy Prophet.
Obedience to the commandments of the Shari‘ah also means to obey Allah and his Holy Prophet. This kind of obedience should be based on knowledge [al-‘Ilm] and not ignorance [al-Jahl] as the ignorance has no place in Islam. Islam does not allow Muslim to blindly follow and obey any rulers without justification and reason. The acceptation is to those who are immune to sin and the infallibles [al-ma’sumun]. To obey a leader is to judge him according to the utterances or words, actions, reactions and response and also to the way of thinking and deciding the outcome whether positively or negatively.



1 Al-Mawdudi, Abu al-‘Ala’, Khilafah wa al-Muluk, Dar al-Qalam, Kuwait, 1398/1978; Mughniyyah, Muhammad Jawwad, The Despotic Rulers, IPO. [In these two books and others, there are many evidences to put forward as examples about the cruelties and unjust rules of the Muslim caliphs beginning with the Umayyad and ‘Abbasids in the Muslim World and its significance and impact on the current situation.]

2 Ahmad Mahmud Subhi, Fi ‘Ilm al-Kalam: Al-Zaydiyyah, 1404/1984, p.37-38.

3 Al-Majlisi, Bihar al-Anwar, V, p.137; X, p.168.

4 Lane, E.W, An Arabic – English Lexicon, Pt.V, Beirut, 1968, p.1890-92; Penrice, John, A Dictionary and Glossary of the Koran (Silku’l-Bayan fi Manaqib al-Qur’an), New Delhi: Low Price Publications, 1990, p.92.

5 Muhammad, Sistem politik ????? refer

6 ‘Abd al-Baqi, Muhammad Fu’ad, al-Mu‘jam al-Mufahras li-Alfaz al-Qur’an al-Karim, Istanbul, Turkiya: al-Maktabah al-Islamiyyah, 1982, p.429.

7 Al-Qur’an, surah al-An‘am (6): 116.

8 Al-Qur’an, surah Ali ‘Imran (3): 149.

9 Al-Qur’an, surah al-Nisa’ (4): 13.

10 Al-Qur’an, surah al-Nisa’ (4): 59.

11 Al-Muhammadi, Mizan al-Hikmah, V, p.564; al-Sharif al-Radi, Nahj al-Balaghah, (sermon no.109), (ed. Subhi Salih (Dr.), Beirut, 1387/1967.

12 Ibid, V, p.564-5; al-Sharif al-Radi, ibid, (sermón no.193).

13 Al-Muhammadi, ibid, V, p.565; al-Amudi, Ghurar al-Hikam, p.121

14 Afzalur Rahman, Muhammad (s.a.w) Encyclopaedia of Seerah, Vol.1, The Muslim Schools Trust, London, 1401/1981, pp.730-31. See also: Al-Sharif al-Radi, Nahj al-Balaghah, p.500 (There was a saying of ‘Ali bin Abi Talib (a.s) which stated that: “La Ta‘ah li-makhluq fi ma‘siyat al-Khaliq.”)

15 Al-Qur’an, surah al-An‘am (6): 57; Yunus (10): 32; Taha (20): 114 (Allah al-Malik al-Haqq)

16 Al-Qur’an, al-Nisa’ (4): 59.

17 See: WZ Kamaruddin, Siapa itu Nabi-Nabi, Bentong: PTS Publications, 2004. (Chapter on Infallibility or impeccability (‘Ismah) of the Prophets); _____, “Konsep ‘Ismah Nabi dalam al-Qur’an dan perbandingannya dengan kitab-kitab Perjanjian Lama dan Baru,” in Journal of Hikmah, KUSZA, No.7, 1993/1414, pp.63-74.

18 A.J.Wensinck and J.P.Mensing (1962), al-Mu‘jam al-Mufahras li-Alfaz al-Hadith al-Nabawi, IV, Leiden: Matba‘ah Brill, pp.42-43.

19 Ibn Hanbal, al-Musnad, V, (Hadith no.3889), Dar al-Ma‘arif, Misr, 1374/1955, pp.340-341.

20 Ibn Hanbal, ibid, V, (Hadith no.3790), p.302. [Yusof Qaradawi’s fatwa says: “This is a case where obedience should not be given to anyone in something that involves disobedience to Allah, according to famous juristic rules...” The Qaradawi fatwas, Middle East Quarterly Summer 2004, Microsoft Internet Explorer.]

21 Al-Bukhari, Sahih, (Kitab Jihad), p.109. (see: Taqiyuddin an-Nabhani (1417/1997), Sistem Pemerintahan Islam: Doktrin, Sejarah Empirik and Realitas, Penerbit al-‘Izzah, 1st. Ed., p.335; Ibn Hanbal, al-Musnad, Dar al-Ma‘arif, Misr, 1374/1955, XIV, p.76 (Hadith no.7643); XIII, p.52 (Hadith no.7330)

22 Al-Bukhari, Sahih, (Azan), 56; al-Bukhari, Sahih, (Kitab al-Ahkam; Bab al-Sam‘ wa al-Ta‘ah li’l-Imam ma lam takun ma‘siyyah, hadith no.434), p.4; Ibn Majah, (Muqaddimah), VI; Ibn Hanbal, IV, p.126.

23 Al-Muhammad, Mizan al-Hikmah, p.180-181. See also: Lutpi Ibrahim, Konsep Imamah dan Khilafah Serta Implikasinya Menurut Ahlu’s-Sunnah wa’l-Jama‘ah, p.30-31.

24 Al-Qur’an, surah al-Baqarah (2): 124. See also: surah Hud (11).

25 Al-Bukhari, ibid.

26 Al-Bukhari, ibid.

27 Al-Bukhari, Sahih, III, p.1477. (Bab Wujub Mulazimah Jama ‘ah al-Muslimin ‘ind Zuhur al-Fitan.) See also: Ibn Hanbal, Musnad, IV, p.164; p.344.

28 Muslim, Sahih, al-Bukhari, Sahih, III, p.518

29 Ibn Hanbal, al-Musnad, IV, (al-Hadith no.2487), p.164; al-Bukhari, Sahih, III, p.518.

30 Muslim, op.cit.

31 Al-Bukhari, op.cit.

32 Al-Ayyashi, Tafsir, I, p.246-247.

33 Refer to: Al-Qasimi, Muhammad Jamal al-Din (d.1322H), Tafsir al-Qasimi @ Mahasin al-Ta’wil, ed. Muhammad Fu’ad ‘Abd al-Baqi, II, Cet.I, Beirut: Dar Ihya’ al-Turath al-‘Arabi, 1415/1994, p.361 (Regarding a group of al-Tabi‘in who refused to obey the rulers from the Clan of Umaiyyah who asked them for their obedience to their rules.)

34 Al-Tabari, Jami’ al-Bayan, V, p.147. [From Abu Hurayrah]

35 Al-Tabari, Jami’ al-Bayan, V, p.149.

36 Ibn Hanbal, al-Musnad, XV, (no.7931), p.87.

37 Al-Majlisi, Bihar al-Anwar, II, p.266; al-Muhammadi al-Rayy Syahri, Mizan al-Hikmah, II, p.67. See: Qadi `Abd al-Jabbar, Fadl al-I`tizal, h.185; Lihat: Al-Ash’ari al-Qummi, Kitab al-Maqalat wa al-Firaq, h.15.

38 Al-Zamakhshari, al-Kashshaf, I, p.535; al-Qasimi, Mahasin al-Ta’wil, II, p.360.

39 Usul al-Din, p.278. See also: Murtada ‘Askari, Ma’alim al-Madrasatayn, I, p.162.

40 Al-Ash‘ari, al-Ibanah ‘an Usul al-Diyanah, p.10.

41 Al-Baqillani, al-Tamhid, p.186.

42 Al-Juwayni, al-Irshad, p.186.

43 Al-Ghazali, al-Iqtisad fi al-I‘tiqad, p.198.

44 See: Lutpi Ibrahim, (1993), Konsep Imamah dan Khilafah Serta Implikasinya Menurut Ahlu’s-Sunnah wa’l-Jama‘ah, Hizbi, Shah Alam, p.30.

45 Al-Qasimi, Mahasin al-Ta’wil, p.358.

46 Al-Bukhari, Sahih, [Kitab al-Ahkam], IV, [bab al-sam’ wa al-ta’ah li’l-Imam ma lam takun ma’siyyah] [Hadith 1933]; Muslim, Sahih.

47 Ibn Hanbal, al-Musnad, p.426 [IV, Tab’ah al-Halabi].

48 Al-Qasimi, Mahasin al-Ta’wil, p.361.

49 Al-Qasimi, Mahasin al-Ta’wil, p.359.

50 Rosenthal, F., (1958), Political Thought in Medieval Islam, Cambridge, pp.27-28.

51 Al-Muhammadi, Mizan al-Hikmah, V, p.564.

52 See: Al-Suyuti, Tarikh al-Khulafa, Tahqiq: Muhammad Muhyi al-Din ‘Abd al-Hamid, t.p, t.t; al-Mawdudi, Abu al-‘Ala’, Khilafah wa al-Muluk, Dar al-Qalam, Kuwayt, 1978/1398; Mughniyyah, M.J., The Despotic Rulers, Islamic Seminary Publi­cations, London, Cet.I, 1985.

53 Al-Qur’an, surah al-Nur (24): 54.

54 Al-Qur’an, surah al-Nisa’ (4): 69.

55 Al-Qur’an, surah al-Nisa’ (4): 13; al-Fath (48): 17.

56 Al-Qur’an, surah al-Hujurat (49): 14.

57 Al-Qur’an, surah al-Nur (24): 52.

58 Al-Qur’an, surah al-Ahzab (33): 71.

59 Al-Qur’an, surah Ali `Imran (3): 132.

60 Al-Qur’an, surah Muhammad (47): 33.

61 Al-Qur’an, surah al-Furqan (25): 52.

62 Al-Qur’an, surah al-Ahzab (33): 48.

63 Al-Qur’an, surah al-Ahzab (33): 1.

64 Al-Qur’an, surah al-An`am (6): 116.

65 Al-Qur’an, surah al-Kahfi (18): 28.

66 Al-Qur’an, surah al-Qalam (68): 8.

67 Al-Qur’an, surah al-Qalam (68): 10-13.

68 Al-Qur’an, surah al-Insan (76): 24.

69 Al-Qur’an, surah Ali `Imran (3): 149.

70 Al-Qur’an, surah al-`Ankabut (29): 8; Luqman (31): 15.

71 Al-Qur’an, surah al-Syu`ara’ (26): 151-152.





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