WHO ARE THE ULIL AMR
"OBEY ALLAH
(SWT) AND OBEY THE MESSENGER AND THE ULIL AMR
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ
وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ ۖ فَإِنْ تَنَازَعْتُمْ فِي
شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ
بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا {4:59}
[Q4:59] Yaaa aiyuhal lazeena aamanooo atee'ul laaha wa atee'ur
Rasoola wa ulil amri minkum fa in tanaaza'tum fee shai'in faruddoohu ilal laahi
war Rasooli in kuntum tu'minoona billaahi wal yawmil Aakhir; zaalika khairunw
wa ahsanu taaweelaa.
[Q4:59] O you who believe! Obey ALLAH (SWT) and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to ALLAH (SWT) and the Messenger, if you believe in ALLAH (SWT) and the last day; this is better and very good in the end.
[Q4:59] O you who believe! Obey ALLAH (SWT) and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to ALLAH (SWT) and the Messenger, if you believe in ALLAH (SWT) and the last day; this is better and very good in the end.
[Q4:59] Wahai orang-orang yang beriman, taatlah kamu
kepada ALLAH (SwT) dan taatlah kamu kepada Rasulullah dan kepada
"Ulil-Amri" (orang-orang yang berkuasa) dari kalangan kamu. Kemudian
jika kamu berbantah-bantah (berselisihan) dalam sesuatu perkara, maka hendaklah
kamu mengembalikannya kepada (Kitab) ALLAH (SwT) (Al-Quran) dan (Sunnah)
RasulNya jika kamu benar beriman kepada ALLAH (SwT) dan hari akhirat. Yang
demikian adalah lebih baik (bagi kamu) dan lebih elok pula kesudahannya.
"OBEY ALLAH (SWT) AND OBEY THE MESSENGER AND THE ULIL AMR (those vested with authority through his messenger)."
THE COMMAND TO OBEY IS
INFINITE -TOTAL OBEDIENCE IN ALL MATERIAL, RELIGIOUS AND SPIRITUAL MATTERS, therefore, as this verse clearly signifies, THE
ULIL AMR MUST ALSO BE AS JUST, WISE AND MERCIFUL AS ALLAH (SWT)
AND THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) ARE, AND HE WHO - ADMINISTERS THE AFFAIRS OF
MANKIND SHOULD BE THE KHALIFATULLAH (VICEGERENT OF ALLAH (SWT)) AND THE WALIALLAH (REPRESENTATIVE OF ALLAH (SWT)
WHOM HE CHOOSES AFTER EQUIPPING HIM WITH HIS WISDOM).
Please
refer to the commentary of al-Baqarah 2:30 to 39 and 124; and al-Ma-idah 5:55 and 56 and 3 and
67 with reference to the event at
Ghadir Khum; and al-Rad 13:43; and
al-Hud 11:17.
A careful
study of the above references discloses that Ali, and after him, the remaining eleven Imams, in the progeny of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad), Ali and Fatimah, are the true successors of the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) who have been referred to
as ulil amr in this verse. So the Shias obey and follow the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali
Muhammad)
and the twelve Imams.
Ì IT IS IRRATIONAL AND SENSELESS to accept any ruler as ulil amr, otherwise men like Yazid bin Mu-awiya will have to be included in the category
of ulil amr; AND NO SANE
PERSON would say that ALLAH (SWT) has enjoined to obey men like Yazid (prototypes of whom were and are
many and in abundance since the departure of the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) till today just as one
obeys ALLAH (SWT) and the Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad).
From the event of ashira (feast of the near relatives to carry out the divine
command of "warn your tribe of near relatives") to the
day at Ghadir
Khum, the Holy Prophet (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) repeatedly announced the successorship of Ali, THEREFORE, the first step a true
Muslim must take to obey the messenger of ALLAH (SWT) is to obey and follow Ali ibne Abi Talib.
TODAY THE MUSLIM UMMAH (FROM INDONESIA TO MOROCCO) IS IN A QUANDARY, BECAUSE the theoreticians who directly or indirectly served the
interests of the despotic rulers, have presented "the obedience to
ruler" (even if he is an usurper, a rogue or a ruffian) as a fundamental of
religion (known as the theory of ghlu and ghalba -violence and
conquest) by misinterpreting this verse.
Such
theoreticians are their Imams. There is no way leading to emancipation from
terror and exploitation if this theory is not rightly rejected once and for
all. It is not possible unless the sincere Muslims submit to the teachings of
the Ahlul Bayt.
Under any circumstances mere common sense will
suffice to say that the
believers in ALLAH (SWT) and the faithful adherents of his religion, Islam, can
never under any circumstances be commanded to be the obedient subjects of any
and every questionable character who by some means or other, might occupy the
throne and be the head of a state. No
sensible man or woman in any part of
the earth can ever accept such an interpretation of this verse.
ò
“According to the Shias the ‘Ulul-Amr’ are the ‘Twelve
Imams after the HOLY PROPHET (ALLAHuma sali ala
Muhammad wa ala ali Muhammad), who being infallible can only speak the mind
of the HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali
Muhammad) when they make any command of themselves. There can be no disagreement between the nature of
obedience due to ALLAH (SWT) and that due to His Prophet, the latter being not
absolute BUT based on the authority of ALLAH (SWT). In the case of ‘Ulil-Amr’ whose obedience stands
on the same footing as that of the HOLY PROPHET (ALLAHuma
sali ala Muhammad wa ala ali Muhammad)
ò
“So it is the Twelve Imams only whose
obedience the Shias acknowledge to be binding upon them. As to other men in
authority whether Muslim or non-Muslim, the position is clear. If they have
been appointed by the rightful Imam their very appointment is their authority,
and we must submit to it. Then the Imam would be seeing that they act properly.
If these do not derive their title from the rightful
source, we may still obey them if
they are just, BUT we are in no sort of religious obligation to them. And in this there is no different between Muslim and the
non-Muslim. The king of England and the Shah of Persia are the same to us. Even in case of tyranny **we may remain obedient to avoid Jihad as far as possible, **which is forbidden in the
absence of an Imam.
“As to Sunni traditions corroborating the Shia view, it is sufficient to cite
the tradition of Jabir ibne Abdullah
Ansari who says that on revelation of this verse, he asked the HOLY PROPHET
(ALLAHuma sali ala Muhammad wa ala ali Muhammad) as
to who were the “Ulil-Amr” has been
ordained.
The HOLY PROPHET (ALLAHuma sali ala
Muhammad wa ala ali Muhammad) replied that they were
his successors after him, Ali being
the first, his two sons down to the Twelfth (i.e., the present) Imam who were
all enumerated with their names - (see Rowzatul Ahbab - Badsha Hussain’s Translation of the Holy
Qur’an (English). Pages 134-135, Vol.II.)
IT IS A MATTER FOR COMMON SENSE to seriously consider that all kinds of
questionable and even worst characters are ruling the various parts of the
earth, and the command to obey is indefinite which includes absolute obedience
in matters Material, i.e., worldly
as well as Religious. If by ‘Ulil-Amr’ be meant anyone who rules the state, none with his common
sense intact, can ever accept ALLAH (SWT)’s
demanding His devotees to abide by the commands of the devilish characters in
matter of doctrine of the faith and their being implicitly followed in the
actual practical life.
______________________________________________________________________________________________
(4:59) Believers! Obey Allah and obey the Messenger, and
those from among you who are invested with authority; and then if you were to
dispute among yourselves about anything refer it to Allah and the
Messenger *89 if you indeed believe in Allah and the Last Day;
that is better and more commendable in the end. *90
*89. THIS VERSE IS THE
CORNERSTONE OF THE ENTIRE RELIGIOUS, SOCIAL AND POLITICAL STRUCTURE OF ISLAM, and the very first clause
of the constitution of an Islamic state. It lays down the following principles
as permanent guidelines:
(1) In the Islamic order of life, God alone is the focus of loyalty and obedience. A Muslim is the servant of God before anything else, and obedience and loyalty to God constitute the centre and axis of both the individual and collective life of a Muslim. Other claims to loyalty and obedience are acceptable only insofar as they remain secondary and subservient, and do not compete with those owed to God. All loyalties which may tend to challenge the primacy of man's loyalty to God must be rejected. This has been expressed by the Prophet (peace be on him) in the following words: 'There may be no obedience to any creature in disobedience to the Creator.' (Muslim, 'Iman', 37; Ahmad b. Hanbal, Musnad, vol. 3, p. 472 - Ed.)
(2) Another basic principle of the Islamic order of life is obedience to the Prophet (peace be on him). No Prophet, of course, is entitled to obedience in his own right. OBEDIENCE TO PROPHETS, HOWEVER, IS THE ONLY PRACTICAL WAY OF OBEYING GOD, SINCE THEY ARE THE ONLY AUTHENTIC MEANS BY WHICH HE COMMUNICATES HIS INJUNCTIONS AND ORDINANCES TO MEN. Hence, we can obey God only if we obey a Prophet. Independent obedience to God is not acceptable, and to turn one's back on the Prophets amounts to rebellion against God. The following tradition from the Prophet (peace be on him) explains this: 'Whoever obeyed me, indeed obeyed God; and whoever disobeyed me, indeed disobeyed God.' (Bukhari, 'Jihad', 109; 'I'tisam', 2; Muslim, 'Amarah', 32, 33; Nasa'i, 'Bay'ah', 27; etc. - Ed.) We shall see this explained in more detail a little further on in the Qur'an.
(3) In the Islamic order of life Muslims are further required to obey fellow Muslims in authority. This obedience follows, and is subordinate to, obedience to God and the Prophet (peace be on him). Those invested with authority (ulu al-amr) include all those entrusted with directing Muslims in matters of common concern. Hence, persons 'invested with authority' include the intellectual and political leaders of the community, as well as administrative officials, judges of the courts, tribal chiefs and regional representatives. In all these capacities, those 'invested with authority' are entitled to obedience, and it is improper for Muslims to cause dislocation in their collective life by engaging in strife and conflict with them. This obedience is contingent, however, on two conditions: first, that these men should be believers; and second, that they should themselves be obedient to God and the Prophet (peace be on him). These two conditions are not only clearly mentioned in this verse they have also been elucidated at length by the Prophet (peace be on him) and can be found in the Hadith. Let us consider, for example, the following traditions: A Muslim is obliged to heed and to obey an order whether he likes it or not, as long as he is not ordered to carry out an act of disobedience to God (ma'siyah). When ordered to carry out an act of disobedience-to God he need neither heed nor obey. There is no obedience in sin; obedience is only in what is good (ma'ruf). (For these traditions see Bukhari, 'Ahkam', 4; 'Jihad', 108; Muslim, 'Amarah', 39; Tirmidhi, 'Jihad', 29; Ibn Majah, 'Jihad', 40; Ahmad b. Hanbal, Musnad, vol. 2, pp. 17 and 142 - Ed.)
***There will be rulers over you, some of whose actions you will consider good and others abominable. Who even disapproves of their abominable acts will be acquitted of all blame, and whoever resents them he too will remain secure (from all blame); not so one who approves and follows them in their abominable acts. They (i.e. the Companions) asked: 'Should we not fight against them?' The Prophet (peace be on him) said: 'No, not as long as they continue to pray.' (See Bukhari, 'Jihad', 108 - Ed.)
This means that their abandonment of Prayer will be a clear sign of their having forsaken obedience to God and the Prophet (peace be on him). Thereafter it becomes proper to fight against them. In another tradition the Prophet (peace be on him) says: Your worst leaders are those whom you hate and who hate you; whom you curse and who curse you. We asked: 'O Messenger of God! Should we not rise against them?' The Prophet (peace be on him) said: 'No, not as long as they establish Prayer among you: not as long as they establish Prayer among you.' (See Muslim, 'Amarah', 65, 66; Tirmidhi, 'Fitan', 77; Darimi, 'Riqaq, 78; Ahmad b. Hanbal, Musnad, vol. 6, pp. 24, 28 - Ed.)
***In this tradition the position is further clarified. The earlier tradition could have created the impression that it was not permissible to revolt against rulers as long as they observed their Prayers privately. But the latter tradition makes it clear that what is really meant by 'praying' is the establishment of the system of congregational Prayers in the collective life of Muslims. This means that it is by no means sufficient that the rulers merely continue observing their Prayers: it is also necessary that the system run by them should at least be concerned with the establishment of Prayer. This concern with Prayer is a definite indication that a government is essentially an Islamic one. But if no concern for establishing Prayer is noticed, it shows that the government has drifted far away from Islam making it permissible to overthrow it. The same principle is also enunciated by the Prophet (peace be on him) in another tradition, in which the narrator says: 'The Prophet (peace be on him) also made us pledge not to rise against our rulers unless we see them involved in open disbelief, so that we have definite evidence against them to lay before God' (Bukhari and Muslim).
(4) In an Islamic order the injunctions of God and the way of the Prophet (peace be on him) constitute the basic law and paramount authority in all matters. Whenever there is any dispute among Muslims or between the rulers and the ruled the matter should be referred to the Qur'an and the Sunnah, and all concerned should accept with sincerity whatever judgement results. IN FACT, WILLINGNESS TO TAKE THE BOOK OF GOD AND THE SUNNAH OF HIS MESSENGER AS THE COMMON POINT OF REFERENCE, AND TO TREAT THE JUDGEMENT OF THE QUR'AN AND THE SUNNAH AS THE LAST WORD ON ALL MATTERS, IS A CENTRAL CHARACTERISTIC WHICH DISTINGUISHES AN ISLAMIC SYSTEM FROM UN-ISLAMIC ONES. Some people question the principle that we should refer everything to the Book of God and the Sunnah of the Prophet (peace be on him). They wonder how we can possibly do so when there are numerous practical questions involved, for example, rules and regulations relating to municipal administration, the management of railways and postal services and so on which are not treated at all in these sources. This doubt arises, however, from a misapprehension about Islam. The basic difference between a Muslim and a non-Muslim is that whereas the latter feels free to do as he wishes, the basic characteristic of a Muslim is that he always looks to God and to His Prophet for guidance, and where such guidance is available, a Muslim is bound by it. On the other hand, it is also quite important to remember that when no specific guidance is available, a Muslim feels free to exercise his discretion because the silence of the Law indicates that God Himself has deliberately granted man the freedom to make his decision.
*90. Since the Qur'an is not merely a legal code, but also seeks to instruct, educate, admonish and exhort, the earlier sentence which enunciates a legal principle is followed by another which explains its underlying purpose and wisdom. Two things are laid down. First, THAT FAITHFUL ADHERENCE TO THE ABOVE FOUR PRINCIPLES IS A NECESSARY REQUIREMENT OF FAITH. ANYONE WHO CLAIMS TO BE A MUSLIM AND YET DISREGARDS THE PRINCIPLES OF ISLAM INVOLVES HIMSELF IN GROSS SELF-CONTRADICTION. Second, THE WELL-BEING OF MUSLIMS LIES IN BASING THEIR LIVES ON THOSE PRINCIPLES. THIS ALONE CAN KEEP THEM ON THE STRAIGHT PATH IN THIS LIFE, AND WILL LEAD TO THEIR SALVATION IN THE NEXT. It is significant that this admonition follows immediately after the section which embodies comments about the moral and religious condition of the Jews. Thus the Muslims were subtly directed to draw a lesson from the depths to which the Jews had sunk, as a result of their deviation from the fundamental principles of true faith just mentioned. Any community that turns its back upon the Book of God and the guidance of His Prophets, that willingly follows rulers and leaders who are heedless of God and His Prophets, and that obeys its religious and political authorities blindly without seeking authority for their actions either in the Book of God or in the practice of the Prophets, will inevitably fall into the same evil and corruption as the Israelites.
(1) In the Islamic order of life, God alone is the focus of loyalty and obedience. A Muslim is the servant of God before anything else, and obedience and loyalty to God constitute the centre and axis of both the individual and collective life of a Muslim. Other claims to loyalty and obedience are acceptable only insofar as they remain secondary and subservient, and do not compete with those owed to God. All loyalties which may tend to challenge the primacy of man's loyalty to God must be rejected. This has been expressed by the Prophet (peace be on him) in the following words: 'There may be no obedience to any creature in disobedience to the Creator.' (Muslim, 'Iman', 37; Ahmad b. Hanbal, Musnad, vol. 3, p. 472 - Ed.)
(2) Another basic principle of the Islamic order of life is obedience to the Prophet (peace be on him). No Prophet, of course, is entitled to obedience in his own right. OBEDIENCE TO PROPHETS, HOWEVER, IS THE ONLY PRACTICAL WAY OF OBEYING GOD, SINCE THEY ARE THE ONLY AUTHENTIC MEANS BY WHICH HE COMMUNICATES HIS INJUNCTIONS AND ORDINANCES TO MEN. Hence, we can obey God only if we obey a Prophet. Independent obedience to God is not acceptable, and to turn one's back on the Prophets amounts to rebellion against God. The following tradition from the Prophet (peace be on him) explains this: 'Whoever obeyed me, indeed obeyed God; and whoever disobeyed me, indeed disobeyed God.' (Bukhari, 'Jihad', 109; 'I'tisam', 2; Muslim, 'Amarah', 32, 33; Nasa'i, 'Bay'ah', 27; etc. - Ed.) We shall see this explained in more detail a little further on in the Qur'an.
(3) In the Islamic order of life Muslims are further required to obey fellow Muslims in authority. This obedience follows, and is subordinate to, obedience to God and the Prophet (peace be on him). Those invested with authority (ulu al-amr) include all those entrusted with directing Muslims in matters of common concern. Hence, persons 'invested with authority' include the intellectual and political leaders of the community, as well as administrative officials, judges of the courts, tribal chiefs and regional representatives. In all these capacities, those 'invested with authority' are entitled to obedience, and it is improper for Muslims to cause dislocation in their collective life by engaging in strife and conflict with them. This obedience is contingent, however, on two conditions: first, that these men should be believers; and second, that they should themselves be obedient to God and the Prophet (peace be on him). These two conditions are not only clearly mentioned in this verse they have also been elucidated at length by the Prophet (peace be on him) and can be found in the Hadith. Let us consider, for example, the following traditions: A Muslim is obliged to heed and to obey an order whether he likes it or not, as long as he is not ordered to carry out an act of disobedience to God (ma'siyah). When ordered to carry out an act of disobedience-to God he need neither heed nor obey. There is no obedience in sin; obedience is only in what is good (ma'ruf). (For these traditions see Bukhari, 'Ahkam', 4; 'Jihad', 108; Muslim, 'Amarah', 39; Tirmidhi, 'Jihad', 29; Ibn Majah, 'Jihad', 40; Ahmad b. Hanbal, Musnad, vol. 2, pp. 17 and 142 - Ed.)
***There will be rulers over you, some of whose actions you will consider good and others abominable. Who even disapproves of their abominable acts will be acquitted of all blame, and whoever resents them he too will remain secure (from all blame); not so one who approves and follows them in their abominable acts. They (i.e. the Companions) asked: 'Should we not fight against them?' The Prophet (peace be on him) said: 'No, not as long as they continue to pray.' (See Bukhari, 'Jihad', 108 - Ed.)
This means that their abandonment of Prayer will be a clear sign of their having forsaken obedience to God and the Prophet (peace be on him). Thereafter it becomes proper to fight against them. In another tradition the Prophet (peace be on him) says: Your worst leaders are those whom you hate and who hate you; whom you curse and who curse you. We asked: 'O Messenger of God! Should we not rise against them?' The Prophet (peace be on him) said: 'No, not as long as they establish Prayer among you: not as long as they establish Prayer among you.' (See Muslim, 'Amarah', 65, 66; Tirmidhi, 'Fitan', 77; Darimi, 'Riqaq, 78; Ahmad b. Hanbal, Musnad, vol. 6, pp. 24, 28 - Ed.)
***In this tradition the position is further clarified. The earlier tradition could have created the impression that it was not permissible to revolt against rulers as long as they observed their Prayers privately. But the latter tradition makes it clear that what is really meant by 'praying' is the establishment of the system of congregational Prayers in the collective life of Muslims. This means that it is by no means sufficient that the rulers merely continue observing their Prayers: it is also necessary that the system run by them should at least be concerned with the establishment of Prayer. This concern with Prayer is a definite indication that a government is essentially an Islamic one. But if no concern for establishing Prayer is noticed, it shows that the government has drifted far away from Islam making it permissible to overthrow it. The same principle is also enunciated by the Prophet (peace be on him) in another tradition, in which the narrator says: 'The Prophet (peace be on him) also made us pledge not to rise against our rulers unless we see them involved in open disbelief, so that we have definite evidence against them to lay before God' (Bukhari and Muslim).
(4) In an Islamic order the injunctions of God and the way of the Prophet (peace be on him) constitute the basic law and paramount authority in all matters. Whenever there is any dispute among Muslims or between the rulers and the ruled the matter should be referred to the Qur'an and the Sunnah, and all concerned should accept with sincerity whatever judgement results. IN FACT, WILLINGNESS TO TAKE THE BOOK OF GOD AND THE SUNNAH OF HIS MESSENGER AS THE COMMON POINT OF REFERENCE, AND TO TREAT THE JUDGEMENT OF THE QUR'AN AND THE SUNNAH AS THE LAST WORD ON ALL MATTERS, IS A CENTRAL CHARACTERISTIC WHICH DISTINGUISHES AN ISLAMIC SYSTEM FROM UN-ISLAMIC ONES. Some people question the principle that we should refer everything to the Book of God and the Sunnah of the Prophet (peace be on him). They wonder how we can possibly do so when there are numerous practical questions involved, for example, rules and regulations relating to municipal administration, the management of railways and postal services and so on which are not treated at all in these sources. This doubt arises, however, from a misapprehension about Islam. The basic difference between a Muslim and a non-Muslim is that whereas the latter feels free to do as he wishes, the basic characteristic of a Muslim is that he always looks to God and to His Prophet for guidance, and where such guidance is available, a Muslim is bound by it. On the other hand, it is also quite important to remember that when no specific guidance is available, a Muslim feels free to exercise his discretion because the silence of the Law indicates that God Himself has deliberately granted man the freedom to make his decision.
*90. Since the Qur'an is not merely a legal code, but also seeks to instruct, educate, admonish and exhort, the earlier sentence which enunciates a legal principle is followed by another which explains its underlying purpose and wisdom. Two things are laid down. First, THAT FAITHFUL ADHERENCE TO THE ABOVE FOUR PRINCIPLES IS A NECESSARY REQUIREMENT OF FAITH. ANYONE WHO CLAIMS TO BE A MUSLIM AND YET DISREGARDS THE PRINCIPLES OF ISLAM INVOLVES HIMSELF IN GROSS SELF-CONTRADICTION. Second, THE WELL-BEING OF MUSLIMS LIES IN BASING THEIR LIVES ON THOSE PRINCIPLES. THIS ALONE CAN KEEP THEM ON THE STRAIGHT PATH IN THIS LIFE, AND WILL LEAD TO THEIR SALVATION IN THE NEXT. It is significant that this admonition follows immediately after the section which embodies comments about the moral and religious condition of the Jews. Thus the Muslims were subtly directed to draw a lesson from the depths to which the Jews had sunk, as a result of their deviation from the fundamental principles of true faith just mentioned. Any community that turns its back upon the Book of God and the guidance of His Prophets, that willingly follows rulers and leaders who are heedless of God and His Prophets, and that obeys its religious and political authorities blindly without seeking authority for their actions either in the Book of God or in the practice of the Prophets, will inevitably fall into the same evil and corruption as the Israelites.
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