Ruling On Participating In The Affairs Of Government With The Unjust Ruler

Question:  What is the ruling on participating in the affairs of government with an unjust ruler ?

Answer: Praise be to Allah, Lord of the Worlds, and prayers and peace be upon our master Muhammad and his family and companions altogether, and after:

1) The one who reveals to us the ruling on this issue is what the two verses refer to ( إِنْ أُرِيدُ إِلاّ الإِصْلاَحَ مَا اسْتَطَعْتُ) (I only intend reform as much as I am able), and the Almighty’s saying: ( فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ) (So fear Allah as much as you are able), The verb [see Tafsir Ibn Kathir vol.2 pg.456 and Tafsir al-Qurtubi vol.9 p.9]. And the meaning of the second verse, so fear Allah as much as you can, i.e. your effort and energy, as it was proven in the two Sahihs on the authority of (Abu Hurayrah -may Allah be pleased with him- reported that the Prophet (may Allah's peace and blessings be upon him) said: (when I order you to do something, do it as far as you can; and when I forbid you from doing anything, eschew it) Whoever fears Allah will reform the Muslims by making them obey Allah’s law and enjoining them to do good and forbidding them from evil, thus achieving their real interests in this world and the next.Either ward off evils or bring benefits) [The rules of the Ezz bin Abdul Salam vol.1 pg.9] The Sheikh of Islam Ibn Taymiyyah said (The Islamic Sharia came to collect and complement the interests and to disable and reduce the evil) [Minhaj al-Sunnah al-Nabawi by Ibn Taymiyyah vol.1 pg. 147 and vol.2 p.240 and vol.3 on p.118] Ibn al-Qayyim said (Sharia is based on governance and the interests of people in the life and the next, and it is all justice, mercy, and all interests) [Information of the Handicapped by Ibn al-Qayyim, vol. 2 pg.1] The jurist al-Shatibi said (it is - Sharia - was established for the interests of the servants) [Al-Muwafaqat by al-Shatibi vol.2 p.6] The jurisprudential rule (Private harm shall be tolerated to dispel public harm) and the jurisprudential rule (A severe harm shall be removed by a lesser harm), and on this basis it is also mandated or obligatory to enjoin good and forbid evil if it is behind it to achieve an interest or pay a corrupt,If what results in missing a greater good or the occurrence of a greater evil, then this enjoining good and forbidding evil is not required by Sharia, because what is required of the Muslim is to fear Allah in carrying out the duty of enjoining good and forbidding evil in the light of what we have presented, which is to achieve a greater good or repel evil and evil. Larger.

2) If what we have said becomes clear, then sharing the ruling with the unjust ruler is a permissible matter, rather it is in light of the existing conditions an obligatory matter, for the following reasons:

   One It is permissible to assign guardianship over one of the affairs of the state or one of its affairs from the infidel ruler if it is in the interest of the people, Almighty’s saying:

( قَالَ اجْعَلْنِي عَلَىٰ خَزَائِنِ الْأَرْضِ إِنِّي حَفِيظٌ عَلِيمٌ )

([Joseph] said, "Appoint me over the storehouses of the land. Indeed, I will be a knowing guardian), Ibn Katheer said in the interpretation of this verse (and he asked for action because of his knowledge of his ability to do it and the benefits of it to people) [Tafsir Ibn Katheer vol.3 p.482]. Al-Zamakhsharisaid in the interpretation of this verse: (But he said - meaning Yusuf - this is so that he can reach the fulfillment of the rulings of Allah Almighty, the establishment of truth, the extension of justice and the mastery of what is for the sake of which the prophets are sent to the servants, and knowing that no one else can take his place in that, so he asked for authority for the sake of Allah's sake, not for the love of kingship And the world. If I said how it is permissible for a person to take over a job from the hand of an infidel and be subordinate to him and under his command and obedience?And if the Prophet or the scholar knows that there is no way to rule by Allah’s command and to repel injustice except by empowering the infidel or immoral king, then he has the right to plead with him - i.e. take him as his backer) [Tafsir al-Zamakhshari vol. 2, p. 482 ].

Al-Qurtubi said in the interpretation of this verse (Some of the people of knowledge said: In this verse it is permissible for the virtuous man to work for the immoral man and the infidel ruler, provided he knows that he is delegated to him to do an act in which he does not contradict him, so he can fix from it whatever he wants) [Tafsir al-Qurtubi vol.9 p.215 ]. Ibn Attia said in the interpretation of this verse what Al-Qurtubi said about it, rather that Al-Qurtubi transmitted the text of Ibn Attia’s words [Tafsir Ibn Attia vol.8 pg.5,6 ]. Al-Qasimi said in the interpretation of this verse (and this verse is the basis for the request for guardianship, such as the judiciary and the like for those who trust in carrying out their rights, and the permissibility of guardianship on behalf of the unbeliever and the oppressor) [Tafsir Al-Qasimi vol. 9 p. 242 ].

It may be said that what Yusuf, peace be upon him, did regarding the request for guardianship is from a type of law before us, and a law before us is not a law for us, and the answer is from two aspects:

The First Aspect: If the Noble Qur’an narrates a statement about the past and does not deny it, this indicates that it is a good and correct statement, and what was true, correct and acceptable to Allah, it is permissible to follow it and adopt it .

The Second Aspect: The Almighty’s saying:

( أُوْلَئِكَ الَّذِيْنَ هَدَى اللهُ فَبِهُدَاهُمُ اقْتَدِهْ)

(Those are the ones whom Allah has guided, so from their guidance take an example), meaning, those messengers who were mentioned above are the Mahdis, so he despaired and followed their fragrant life [Safwat al-Tafsir al-Sabouni vol.1 pg.404 ].

   Secondly The jurist, Al-Izz bin Abdul-Salam said: (If the infidels took over a great region, they should appoint the judiciary to those who carry out the general interests of the Muslims, for what appears to me implementing all of this will bring about public interests and ward off corruption) [Rules of Judgments in the interests of the people by Al-Izz bin Abdul-Salam, vol. 1, p. 81 ).

   Third  In Al-Durr Al-Mukhtar, the explanation of the enlightenment of visions in the Hanafi jurisprudence (and it is permissible to assume the judiciary from a just and unjust ruler, even if he is an unbeliever, unless it prevents him from judging by the truth, then he is forbidden) [Al-Durr Al-Mukhtar and Ward Al-Mukhtar c p. 368 ].

   Fourth And in response to Al-Mukhtar, Al-Durr Al-Mukhtar called out to the jurist Ibn Abdeen (If the infidel was appointed over them - that is, over the Muslims whose lands were occupied by the infidels - as a judge and the Muslims were pleased with him, his guardianship is valid) [Rad Al-Muhtar Ali Al-Durr Al-Mukhtar, vol. 5, p. 368).

3) Among these statements that we mentioned in the interpretation of the verse of Yusuf’s request for guardianship over the treasuries of the earth from Pharaoh, and the sayings of the jurists regarding the permissibility of assuming the authority of the judiciary from the infidel sultan. This is the noticeable permissibility in which people’s interests are achieved. It becomes clear to us clearly the permissibility and even the necessity of participating in the ruling because this participation in achieving the confirmed interests of the people by using the rights and duties of the job in the face of the people’s interest, and also in this participation its use in spreading the Islamic call without denial from the people of falsehood.

   Fifthly  - One of the reasons for the permissibility of participation in the ruling, or indeed its obligation, is that non-participation opens the way for the people of falsehood to fill the void and advance to this participation, so an important opportunity, a certain authority and legal authority to spread the da’wah, draw people to it and carry out their interests, is lost, and the Islamic group cannot obtain these interests by being An opposition group because its opposition has no effect in reality, due to the emaciation of public opinion and the people's unwillingness to defend the opposition or respond to its demands. This opposition has no effect except within the National Assembly that its members hear what the opposition wants. As for implementing that, it has no effect because the government does not respond to it, i.e. the opposition.

   Sixth  - The invitation and its spread among the people must be in a calm atmosphere and protection from the harm of the violators, and this does not come by reluctance to participate in the ruling, but by participating in it .

A - Seeking The Protection Of The Infidel And His Neighbors

It is permissible for a Muslim to seek the protection and support of an unbeliever and his proximity to him in order to spread his call among the people without harassment, harm or prevention from the people of falsehood, for the Messenger of Allah, peace and blessings be upon him, used to present himself to the Arab tribes calling them to Allah and by telling them that he is a prophet sent and asking them to believe him and forbid him - that is, protect him - Until he tested his father-in-law - until he reported from Allah what he was sent with, so he, peace be upon him, stood at thehomes of the tribes of the Arabs and said: “O son of so-and-so, I am the Messenger of Allah to you. He sent me with it) [Sirat Ibn Hisham, vol. 2, p. 31-32] And in the great pledge of allegiance to Aqaba, he said, peace be upon him, (I swear allegiance to you on the condition that you protect me from what you prevent your women and children from) [Sirat Ibn Hisham vol.2 pg. 50 ].

When the Messenger, may Allah bless him and grant him peace, returned from Taif and did not find support for him or faith in him with them, and he ended up in Hira’, he sent a man from Khuza’ah to the restaurant from Uday to hire him until he conveys the message of his Lord, so he hired him) [Imti` Al-Asma` by Al-Maqrizi, p. 28 ]. And when the immigrant Muslims returned to Abyssinia, thinking that the people of Mecca had converted to Islam, none of them entered except in the vicinity or hidden, that is, next to a polytheist to protect him from harm or aggression from the Quraish [Sirat Ibn Hisham vol.1 p. 288 ].

Ibn Ad-Daghna presented his side to Abu Bakr, and Abu Bakr accepted him, and Ibn Ad-Daghna said: O people of Quraish, I have hired Ibn Abi Quhafa - meaning Abu Bakr - so they should not offer him anything better [Sirat Ibn Hisham, vol. 1, p. 396 ].

The evidence for what we have mentioned is that the request for the protection of the polytheist for the Muslim until he reaches the invitation or to escape from the harm of the infidels, if such a request is permissible, then it is more permissible through participation in the ruling because of the consequences of this participation in preventing the state’s harm to the Muslim community and the preachers because they are with this participation It is easy for them to harness the power of the state to protect them and stop harming Muslim preachers.

B -  We said that the preachers need a calm atmosphere far from the harassment of the people of falsehood so that these preachers can launch their call and communicate it to the people without fear from anyone or harassment from anyone. Hurricanes and gale-force winds, and the building does not rise in agitation and the builders were busy defending the harm and aggression of the invalidators, and this is why when the Islamic call was provided with a calm atmosphere after the Hudaybiyah Treaty, he entered Islam like those who were in Islam before that peace and more [Sirat Ibn Hisham vol. 3 p. 278] This calm atmosphere for da’wah and preachers can be achieved by participating in ruling in an easier and broader way than by not participating in ruling.

   Seventh  One of the reasons and justifications for sharing the ruling with the unjust ruler is that Islamic jurisprudence expands the acceptance of the hypocrite remaining in the Islamic society and treating him as a Muslim according to the apparent meaning, because in this course he paid a great evil by bearing a minor evil if he wanted to punish this hypocrite, for the Prophet, peace be upon him, left Abdullah bin Abi And the likes of him are hypocrites because they have helpers, and removing their denial with a kind of punishment requires the removal of a greater favor than that by the anger and protection of their people and by the alienation of people if they hear that Muhammad, peace be upon him, is killing his companions [Fatawa Ibn Taymiyyah vol. 28 p. 131]. This indicates the possibility of bearing the persistence of the unjust ruler, working with him, and treating him on the basis of its apparent meaning, due to the fact that this conduct repels a greater evil in declaring his opposition and enmity than the evil of working with him.

Eighth  The Muslims, with the permission of the Prophet, peace be upon him, migrated to Abyssinia in order to get rid of the harm of the Quraish and to preserve the lives of the Muslims. of what you are in) [Sirat Ibn Hisham, vol. 2, p. 343] If it is permissible to go out to Abyssinia and accept the protection of the Negus for the immigrant Muslims in order to preserve their lives, then participation in the ruling with the consequences of the state’s protection for the Muslim preachers because of this participation is more appropriate, because the life of the Muslim preachers is related to it The interests of Muslims and the interests of preachers.

Conclusion:

In sum, the benefits and interests of participation in governance are greater and greater than the harms of participation according to a studied approach, and benefiting from it according to a set plan, whenever the benefits and interests of participation are very many, and therefore participation is one of the duties required by the existing circumstances, and Allah knows best.

Suffix:

It came in authentic hadiths that the Prophet, peace and blessings of Allah be upon him, prayed upon the Negus when he died, and he was informed of his death, and he told his companions that a brother of theirs had died, and only a Muslim could be prayed for. The evidence for this is that the Negus, despite being a Muslim and in his hand the command and the prohibition, was not able to implement all the rulings of Islam he knew because his entourage of the Patriarchs and others were not satisfied with Islam to work with him, and Islam accepted him at that time, so it is more appropriate that he be accepted Participation of the Muslim with the immoral ruler as long as this participation is a good deed and the interests of Muslims as much as possible.

Allah bless our Prophet Muhammad and his family and him All together, praise be to Allah, Lord of the Worlds.