Ways of Electing the Supreme Muslim Imam (Ruler)

Abu Dharr (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) gave him a specific piece of advice concerning leadership and assuming it, after he had asked the Prophet (may Allah's peace and blessings be upon him) to appoint him to a position of authority. The Prophet (may Allah's peace and blessings be upon him) said to him: "You are weak." This statement is a bit strong; however, integrity entails being frank with a person about their character. If a person is strong, he should be told that he is strong, and if a person is weak, he should be told that he is weak. This Hadīth provides evidence that leadership is conditional on the person assuming it being strong and trustworthy, because the Messenger of Allah (may Allah's peace and blessings be upon him) said: "…and it is a trust." So if a person is strong and trustworthy, then these characteristics make him qualified for leadership and authority. If someone is strong but not trustworthy, trustworthy but not strong, or neither strong nor trustworthy; these three types of people are not suited for leadership. Based on this, leadership should be entrusted to a strong person, as this is more beneficial to the people who are in need of authority and strength. If there is no strength, especially if there is weakness in the religion; people's rights will be lost. So this Hadīth gives strong evidence to avoid assuming leadership, especially by those who have a weakness in discharging the duties of authority. The disgrace and remorse mentioned in the Hadīth in this statement "It will be a cause of disgrace and remorse on the Day of Resurrection" apply to those who are not qualified to assume a post of authority or are qualified, but do not discharge their responsibility justly. In these cases, Allah, the Exalted, will disgrace and humiliate him on the Day of Resurrection and he will regret what he neglected. This threat does not apply to someone who is qualified for leadership and acts justly. That is why the noble Prophet (may Allah's peace and blessings be upon him) made an exception when he said: "except for the one who takes it up with a full sense of responsibility and fulfills what is entrusted to him," because there is a great credit for the person who takes it up rightfully. This is indicated in a number of authentic Hadīths, such as the one where he said: "Allah will shade seven types of people under His shade... " and the Hadīth where he said: "Those who are just will be on pulpits of light..." and so on.

بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي، ط1، دار ابن الجوزي، الدمام، 1415هـ. رياض الصالحين، للنووي، ط1، تحقيق: ماهر ياسين الفحل، دار ابن كثير، دمشق، بيروت، 1428 هـ. رياض الصالحين، ط4، تحقيق: عصام هادي، وزارة الأوقاف والشؤون الإسلامية القطرية، دار الريان، بيروت، 1428هـ. كنوز رياض الصالحين، مجموعة من الباحثين برئاسة حمد بن ناصر العمار، ط1، كنوز إشبيليا، الرياض، 1430هـ. شرح رياض الصالحين، للشيخ ابن عثيمين، دار الوطن للنشر، الرياض، 1426هـ. صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت. المنهاج شرح صحيح مسلم بن الحجاج، للنووي، ط2، دار إحياء التراث العربي - بيروت، 1392ه. نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين، ط14، مؤسسة الرسالة، 1407هـ. تطريز رياض الصالحين، تأليف فيصل آل مبارك، تحقيق د. عبد العزيز آل حمد، دار العاصمة، الرياض، الطبعة الأولى، 1423هـ.

The Prophet (ﷺ) sent out an army and appointed a man from the Ansār as their leader, instructing them to obey him. The leader became angry with them and said: Did not the Prophet (ﷺ) command you to obey me? They said: Yes. He said: Then I command you to gather firewood, light a fire, and enter it. So they gathered the firewood and lit the fire, but when they were about to enter it, they began looking at one another. And they said: We only followed the Prophet (ﷺ) to escape from the Fire—so should we enter it? While they were in this state, the flames of the fire went out, and the leader's anger subsided. When the Prophet (ﷺ) was informed of this, he said: Had they obeyed him and entered the fire they had kindled, they would have been tormented therein and would not have come out of it until the existence of this world. There is no obedience to a created being in disobedience to the Creator; obedience is only required in what is right, not in sin.

1. This shows that obedience is only in what is right and not in sin, even if the one giving the command is someone whose obedience is obligatory.
2. The sinning monotheist is threatened with Hellfire, yet Allah may forgive him.
3. The legitimacy of appointing a leader during military expeditions, as well as during travel.

صحيح البخاري (5/ 161) (4340). صحيح مسلم (3/ 1469) (1840). إرشاد الساري لشرح صحيح البخاري (10/ 220).