Imam's Rights over the Subjects

The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If Allah wills to do good to a ruler." This goodness of granting an honest adviser was interpreted as the good of both abodes; this life and the Hereafter. It was also interpreted to be Paradise. His statement: "He appoints for him a truthful adviser" means truthful in his words and deeds, both inwardly and outwardly. He described him as being truthful because that is the basis of good companionship. So, if this ruler forgets something that he needs —given that forgetfulness is part of human nature— or if he is misled in a religious matter or a verdict against an oppressed person or in something related to the welfare of his subjects, then this truthful adviser will remind him and guide him to a sound judgment. Also, if this ruler knows the sound judgment, his truthful adviser will support him with his words and deeds. His statement: "If Allah wills otherwise for him" means other than good. His statement: "He appoints for him a bad adviser who will not remind him if he forgets, nor will he help him if he remembers" means that He will grant him an evil adviser who will be evil in his words and deeds, the opposite of the first case. If the ruler forgets or is misled, he will not assist him or guide him to what is right because he lacks the light in the heart which would allow him to help the ruler. If the ruler knows what to do, he will not assist him; rather, he will discourage him from doing the right thing due to his evil nature and bad intentions.

بهجة الناظرين شرح رياض الصالحين، سليم بن عيد الهلالي، دار ابن الجوزي، الدمام، الطبعة: الأولى 1415هـ. تطريز رياض الصالحين، فيصل بن عبد العزيز المبارك، تحقيق: عبد العزيز بن عبد الله آل حمد، دار العاصمة للنشر والتوزيع، الرياض، الطبعة: الأولى 1423هـ، 2002م. دليل الفالحين لطرق رياض الصالحين، محمد علي بن البكري بن علان، اعتنى بها: خليل مأمون شيحا، دار المعرفة، بيروت، الطبعة: الرابعة 1425هـ. رياض الصالحين من كلام سيد المرسلين، أبو زكريا محيي الدين النووي، تحقيق ماهر الفحل، دار ابن كثير، دمشق، بيروت، الطبعة: الأولى 1428هـ. صحيح الترغيب والترهيب، محمد ناصر الدين الألباني، مكتبة المعارف، الرياض، الطبعة: الخامسة. نزهة المتقين شرح رياض الصالحين، مجموعة من الباحثين، مؤسسة الرسالة، بيروت، الطبعة: الرابعة عشر، 1407هـ، 1987م.

The Prophet (may Allah's peace and blessings be upon him) informs that Allah did not send any prophet, nor gave anyone authority, except the prophet or sovereign has two entourages. One commands him with good and the other commands him with evil. The one who is saved from the negative influences of an evil entourage is the one whom Allah protects.

صحيح البخاري، محمد بن إسماعيل البخاري الجعفي، تحقيق: محمد زهير الناصر، دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم: محمد فؤاد عبد الباقي)، الطبعة: الأولى 1422هـ. بهجة الناظرين شرح رياض الصالحين، سليم بن عيد الهلالي، دار ابن الجوزي، الطبعة: الأولى 1418 هـ، 1997م. نزهة المتقين شرح رياض الصالحين، مجموعة من الباحثين، مؤسسة الرسالة، بيروت، الطبعة: الرابعة عشر، 1407هـ، 1987م. رياض الصالحين من كلام سيد المرسلين، أبو زكريا محيي الدين النووي، تحقيق ماهر الفحل، دار ابن كثير، دمشق، بيروت، الطبعة: الأولى 1428هـ، 2007م. شرح رياض الصالحين، محمد بن صالح العثيمين، مدار الوطن، الرياض، 1426هـ.

Mu‘āwiyah (may Allah be pleased with him) relates that the Prophet (may Allah's peace and blessings be upon him) forbade people from being persistent in asking for something, noting that such persistence removes the blessing from the given thing. Then, the Prophet swore that if someone asked him for something in a persistent manner and he gave it to him reluctantly, that thing would be bereft of blessing due to the persistent asking.

كنوز رياض الصالحين، تأليف: حمد بن ناصر بن العمار، الناشر: دار كنوز أشبيليا، الطبعة الأولى: 1430 هـ مرعاة المفاتيح شرح مشكاة المصابيح، تأليف: عبيد الله بن محمد المباركفوري، الناشر: إدارة البحوث العلمية والدعوة والإفتاء، الطبعة: الثالثة - 1404 هـ بهجة الناظرين، تأليف: سليم بن عيد الهلالي، نسخة الكترونية ، لا يوجد بها بيانات نشر. صحيح مسلم، تأليف: مسلم بن الحجاج النيسابوري، تحقيق: محمد فؤاد عبد الباقي الناشر: دار إحياء التراث العربي – بيروت. نزهة المتقين، تأليف: جمعٌ من المشايخ، الناشر: مؤسسة الرسالة ، الطبعة الأولى : 1397 هـ الطبعة الرابعة عشر 1407 هـ رياض الصالحين، تأليف: محيي الدين يحيى بن شرف النووي ، تحقيق: د. ماهر بن ياسين الفحل ، الطبعة: الأولى، 1428 هـ.

The Prophet (may Allah's peace and blessings be upon him) informed that the religion rests upon sincerity and truthfulness, to be observed as Allah ordained, in a perfect manner without shortcomings or deception. It was said to the Prophet (may Allah's peace and blessings be upon him): To whom should sincerity be? He said: First: Sincerity should be to Allah Almighty: by performing deeds sincerely for His sake, not associating partners with Him, believing in His lordship, divinity, names, and attributes, venerating His command, and calling people to believe in Him. Second: Sincerity should be to His Book, namely the noble Qur’an: by believing that it is His speech and the last book revealed by Him and that it superseded all the legislations before it - and by revering it, reciting it correctly, acting upon its definite verses and accepting its ambiguous ones, defending it against the misinterpretation of those who seek to distort it, heeding its lessons and admonitions, spreading its knowledge, and calling people to it. Third: Sincerity should be to His Messenger Muhammad (may Allah's peace and blessings be upon him): by believing that he is the last Messenger, believing him in all that he came with, observing his commands and prohibitions, worshiping Allah only according to what he came with, venerating and revering him, spreading his call, disseminating his Shariah, and negating the accusations leveled against him. Fourth: Sincerity should be to the leaders of the Muslims: by helping them in what is right, not fighting them over power, and hearing and obeying them in what is pleasing to Allah. Fifth: Sincerity should be to the Muslims: by showing kindness to them, calling them to Allah, averting harm from them, wishing good for them, and cooperating with them in righteousness and piety.

1. The Hadīth commands us to be sincere to everyone.
2. Sincerity occupies great status in the religion.
3. The religion comprises beliefs, words, and deeds.
4. An aspect of sincerity is to rid oneself of deception toward the one to whom sincerity is addressed and to wish good for him.
5. The Hadīth highlights the Prophet's good approach to teaching, as he would briefly mention something and then explain it in detail.
6. First things first. The Prophet (may Allah's peace and blessings be upon him) began with sincerity to Allah, then to His Book, then to His Messenger (may Allah's peace and blessings be upon him), then to the leaders of the Muslims, and then to the common Muslims.

صحيح مسلم (1/ 74) (55). التحفة الربانية في شرح الأربعين حديثا النووية (ص21). شرح الأربعين النووية، لابن عثيمين (ص115). شرح النووي على مسلم (2/ 37).

The Prophet (may Allah's peace and blessings be upon him) said that when leaders and rulers lead the prayer correctly, both the leaders and those who follow them in prayer will be rewarded; but if they pray incorrectly, only the followers will be rewarded while the leaders will bear the sin of incorrect prayer. Even though the Hadīth is talking about state leaders, mosque leaders (Imāms) are included as well. They will be rewarded or punished as per the way they pray. In addition, the Hadīth indicates the obligation of observing patience with those in authority, even if they pray incorrectly or delay prayer. In such cases, one must not break with them, and one should delay the congregational prayer as they do. For this particular reason, the delay is justified so that one can join the congregational prayer. For the followers, it would be as if they prayed at the beginning of the designated time for prayer. However, the delay is allowable only if the allocated time for prayer does not expire. It is noteworthy to mention that breaking with the community of Muslims; and refusing to obey the instructions of those in authority, parting with them, instigating people against them, or spreading their shortcomings are all at odds with the religion of Islam.

صحيح البخاري، تحقيق: محمد زهير بن ناصر الناصر، ط1، دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم: محمد فؤاد عبد الباقي)، 1422ه. صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت. نزهة المتقين، تأليف: جمعٌ من المشايخ، الناشر: مؤسسة الرسالة، الطبعة الأولى، 1397هـ، الطبعة الرابعة عشر، 1407هـ. بهجة الناظرين، تأليف: سليم بن عيد الهلالي، الناشر: دار ابن الجوزي، سنة النشر: 1418هـ - 1997م. رياض الصالحين، تأليف: محيي الدين يحيى بن شرف النووي، تحقيق: د.ماهر بن ياسين الفحل، الطبعة الأولى، 1428هـ. شرح رياض الصالحين، تأليف: محمد بن صالح العثيمين، الناشر: دار الوطن للنشر، الطبعة: 1426هـ. تطريز رياض الصالحين، لفيصل بن عبد العزيز المبارك النجدي, تحقيق: عبد العزيز آل حمد, دار العاصمة, الطبعة الأولى، 1423هـ. مجموع فتاوى العلامة عبد العزيز بن باز -رحمه الله- أشرف على جمعه وطبعه: محمد بن سعد الشويعر.

The Prophet (may Allah's peace and blessings be upon him) was asked about the rulers who demand their right from people, i.e., to listen and obey and withhold the right that is due to them, namely fulfilling justice, giving the spoils of war, redressing and settling grievances. What do you command us to do with them? The Prophet (may Allah's peace and blessings be upon him) turned away from him as if he disliked these kinds of questions. However, the questioner repeated his question for the second and third time; thereupon, Al-Ash‘ath ibn Qays (may Allah be pleased with him) pulled the questioner to silence him. The Prophet (may Allah's peace and blessings be upon him) answered by saying: Listen to what they say and obey their command, as they are only responsible for their duty and for what is entrusted to them of fulfilling justice and giving the subjects their rights, and you are responsible for your duty of obedience, fulfilling rights, and enduring misfortunes patiently.

1. The command to listen to and obey the rulers in all cases when it comes to what pleases Allah Almighty, even if they do not fulfill the subjects' rights.
2. The rulers' negligence in carrying out their duty does not justify the people's negligence in fulfilling their duties in return, as everyone is responsible for his deeds and will be held accountable for his negligence.
3. Religion is not built on bartering; rather, it is built on the commitment to obligations, even if others in return prove negligent in meeting their duties, as mentioned in this Hadīth.

صحيح مسلم (3/ 1474) (1846). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 719). شرح رياض الصالحين، لابن عثيمين (3/ 664). تطريز رياض الصالحين، لفيصل آل مبارك (ص432). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 553).

This Hadīth states that it is the duty of scholars, just as it was the duty of the prophets, to clarify all forms of good, encourage people to perform it, and guide them to its path. It is also their duty to clarify all forms of evil and warn people against it. The Hadīth shows that the early generations of this Ummah were granted safety from trials, whereas its late generations will be afflicted with evil and trials that will make the coming trials trivialize the previous trials. Safety (from these trials) lies in monotheism, adherence to the Sunnah, kind treatment of people, abidance by the pledge given to the ruler and refraining from rebelling against him, and killing whoever wishes to create dissension among the Muslims.

- رياض الصالحين من كلام سيد المرسلين؛ للإمام أبي زكريا النووي، تحقيق د. ماهر الفحل، دار ابن كثير-دمشق، الطبعة الأولى، 1428ه . - دليل الفالحين لطرق رياض الصالحين؛ لمحمد بن علان الشافعي، دار الكتاب العربي-بيروت - بهجة الناظرين شرح رياض الصالحين؛ تأليف سليم الهلالي، دار ابن الجوزي- الطبعة الأولى1418ه - نزهة المتقين شرح رياض الصالحين؛ تأليف د. مصطفى الخِن وغيره، مؤسسة الرسالة-بيروت، الطبعة الرابعة عشر، 1407هـ. - صحيح البخاري –الجامع الصحيح-؛ للإمام أبي عبد الله محمد بن إسماعيل البخاري، عناية محمد زهير الناصر، دار طوق النجاة، الطبعة الأولى، 1422هـ. - صحيح مسلم؛ للإمام مسلم بن الحجاج، حققه ورقمه محمد فؤاد عبد الباقي، دار عالم الكتب-الرياض، الطبعة الأولى، 1417هـ. - شرح رياض الصالحين؛ للشيخ محمد بن صالح العثيمين، مدار الوطن، الرياض، 1426هـ. - كنوز رياض الصالحين، لحمد بن ناصر العمار، دار كنوز إشبيليا- الطبعة الأولى1430ه

If someone is appointed by us to a position of collecting the income of Zakah or the booty of war and he conceals from us a needle or less, then this amounts to misappropriation, and he will (have to) produce it on the Day of Judgment. Then a black man from the Ansār stood up and asked the Messenger (may Allah's peace and blessings be upon him) to release him of his assignment. He said: "What has happened to you?" The man said: "I heard you say such-and-such (the previous Hadīth)." He said: "And I say that (even) now: Whosoever from you is appointed by us to a position of authority, he should bring everything, big or small. He is to take what is assigned to him; otherwise, he should restrain from appropriating what is not his."

دليل الفالحين لطرق رياض الصالحين، لابن علان، نشر دار الكتاب العربي. نزهة المتقين شرح رياض الصالحين، نشر: مؤسسة الرسالة، الطبعة: الرابعة عشر، 1407ه 1987م. كنوز رياض الصالحين، نشر: دار كنوز إشبيليا، الطبعة: الأولى، 1430ه 2009م. بهجة الناظرين شرح رياض الصالحين، للهلالي، نشر: دار ابن الجوزي. المعجم الوسيط، نشر: دار إحياء التراث العربي، بيروت – لبنان، الطبعة: الثانية. سنن أبي داود، تحقيق: محمد محيي الدين عبد الحميد، نشر: المكتبة العصرية، صيدا – بيروت. صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، نشر: دار إحياء التراث العربي – بيروت.