Obedience To The Ameer
(English rendering of the Urdu pamphlet "Ameer Ki Ita'at" by the late Syed Masood Ahmad)
1) Allah the Exalted says: Oh those who believe obey Allah, obey the messenger and those who hold authority amongst you. (Nisa-59)
From this blessed ayah obedience to Ulil Amar meaning those in authority becomes obligatory. In this ayah there was no condition placed for a government with those in authority so obedience to Ameer is obligatory. To impose such a condition from one's own self is amendment to Kitab Allah and that is kufr.
Messenger of Allah
SallAllah-u-Alaihi-Wa-Sallam said: Whoever obeys the Ameer he obeys me
and whoever disobeys the Ameer he disobeys me.
From this hadith it is known that every Ameer's obedience is obligatory. For obedience to the Ameer there is no condition. To impose the condition for a government is manipulating the Shari'ah and that is shirk.
Messenger of Allah
SallAllah-u-Alaihi-Wa-Sallam said: Whoever dislikes something of the
Ameer then he should be patient as whoever separates the size of a palm from
the sultan then his death would be of Jahiliyya.
Sultan means proof, evidence, authority and power.
Allah the Exalted says: And I sent Moosa with my signs and clear proof. (Hud-96)
Allah the Exalted says: And whoever is unjustly killed then we give his kin authorisation (that he take revenge) (Bani Israel-33)
Allah the Exalted says: Oh groups of Jinns and Humans if you can exit the corners of the land and skies then do so (but) you can't exit without power. (ArRehman-33)
In the above hadith's first part the word is Ameer and in the second part the word is sultan which is used for Ameer. Ameer due to his post in emirate has a kind of a power and as his order is the last say for his subordinates that is why he is called sultan. A King is called sultan as well as he has power in his hand and his say is the last for the subordinates.
Hence every Ameer's obedience is obligatory and separation from his obedience even the size of a palm is prohibited. Because of the Ameer there is organization in the Jamaat and power grows in the organization. If the Ameer is not obeyed then power would gradually leave the organization. Ameer is the centre of power in the Jamaat and because of his centrality he himself is a power and sultan.
Messenger of Allah
SallAllah-u-Alaihi-Wa-Sallam said: Whoever sees something distasteful in
his Ameer then he should be patient as whoever separates the size of a palm
from the Jamaat and (in the same condition) dies then his death would be the
death of Jahiliyya.
Note: Jahiliyya means the time before Islam meaning the era of kufr.
In the first part of this hadith the word Ameer is there and in the second part the word Jamaat is used meaning leaving the Ameer is leaving the Jamaat.
Ebada bin Sabit says: The
Prophet called us then took baiyah from us. He took the baiyah from us on
the following: To listen and obey (Ameer's order), in pleasure or
displeasure, in hardships and easiness and when given preference and (we
also took baiyah on) that not to quarrel with the Ameer in his authority
except when you see (him doing) open kufr and (to prove his kufr) you have
from Allah clear proof.
Messenger of Allah
SallAllah-u-Alaihi-Wa-Sallam said: Listen and obey (Ameer's order) even
if an Ethiopian slave is made (Ameer) on you whose head is (the size of) a
Messenger of Allah
SallAllah-u-Alaihi-Wa-Sallam said: Listening and obeying (the Ameer'
order) is compulsory on a Muslim whether he likes it or dislikes it (the
order) (with the condition) that he isn't ordered to sin.
From this hadith it is known that Ameer's obedience is obligatory with one condition that Ameer doesn't order to sin. For obedience to the Ameer there is no condition for a government in the hadith.
Abdullah bin Omar says: When
we use to do our baiyah with the messenger SallAllah-u-Alaihi-Wa-Sallam on
listening and obeying he use to say to us: "As much as you can".
Jareer says: I did baiyah with
the messenger SallAllah-u-Alaihi-Wa-Sallam on listening and obeying (the
order) so he taught me (to say) As much as I can (will listen and obey).
From these ahadith the importance of Ameer's obedience is clear. Baiyah use to be taken on Ameer's obedience.
Abu Zar says: Messenger of
Allah (SallAllah-u-Alaihi-Wa-Sallam) said: Abu Zar, I find that you are weak
and I like for you what I like for myself. Don't become Ameer of Jamaat ven over two
There can be only two forms for becoming Ameer over two persons:
1. The Khalifah appoints someone as Ameer over two people i.e. Ameer of Jamaat Delegation.
2. In the absence of the Khalifah two persons appoint over themselves someone as Ameer i.e. Ameer of Jamaat or Ameer in travelling.
In both conditions to make one specific is without proof. In the second form the Ameer of the two persons wouldn't have any government or army but still his obedience would be obligatory. If it is not obligatory then what is the duty from which it is being warned.
Messenger of Allah
SallAllah-u-Alaihi-Wa-Sallam said: It is obligatory for you to listen to
the ruler and obey him in adversity and prosperity, in pleasure and
displeasure, and even when another person is given (undue) preference over
Messenger of Allah
SallAllah-u-Alaihi-Wa-Sallam said: If a slave who doesn't have a nose
(such a slave) is appointed Ameer over you and he leads you according to the
Book of Allah then listen and obey (to his orders).
There can be two forms in making a slave an Ameer:
1. Any Khalifah appoints any slave as Ameer i.e. Local Ameer or Ameer of troops etc.
2. With advice people make someone Ameer themselves i.e. Khalifah or Ameer of Jamaat; in both forms the obedience of the slave would be obligatory
Abu Zar said: My friend
(Prophet SallAllah-u-Alaihi-Wa-Sallam) advised me to listen (Ameer's order)
and obey even if he were a maimed slave.
Messenger of Allah
SallAllah-u-Alaihi-Wa-Sallam said: Whoever leaves from the
obedience (of the Ameer) and separates from the Jamaat (dies in that state)
would die the death of Jahiliyya
Messenger of Allah
SallAllah-u-Alaihi-Wa-Sallam said: One who withdraws his hand from
obedience (to the Ameer) will find no excuse when he meets Allah on the Day
of Judgement, and one who dies without having bound himself by baiyah (of
the Ameer) would die the death of Jahiliyya.
16) Prophet Muhammad SallAllah-u-Alaihi-Wa-Sallam said: The heart of a true believer doesn't deceive in three things:
I. Performing righteous deeds for Allah alone,
II. Obeying the Ameer,
III. And sticking to Jamaat ul Muslimeen.
(Al-Hakim narrated by Jubair bin Mutaim, Sanad is Sahih – Mustadrak Vol. 1 pg 87)
SallAllah-u-Alaihi-Wa-Sallam said: Whoever separates a size of a palm
from the Jamaat he takes off the rope of Islam from his neck till he returns
(again towards the Jamaat).
18) Prophet Muhammad SallAllah-u-Alaihi-Wa-Sallam said: I command you to do five things which Allah has commanded me (to propagate):
1) To listen (Ameer 's order),
2) To Obey,
3) To do Jihad,
4) To migrate,
attached with it) as whoever separates the size of a palm from the Jamaat he
separates the rope of Islam from his neck except for that he returns
(towards the Jamaat).
SallAllah-u-Alaihi-Wa-Sallam said: Necessarily adhere to the Jamaat,
escape from separating as Shaitan is with one person, and distances him self
This hadith is general for all times, there is no time period fixed for it. When Jamaat doesn't have any government, would it be allowed to separate and make Shaitan your companion? Never; so hence separation from Jamaat isn't allowed. To adhere to the Jamaat is compulsory and that is possible when adhering to the Ameer.
SallAllah-u-Alaihi-Wa-Sallam said: Whoever leaves Jamaat and humiliates
the Emiraate such a person will meet Allah in a condition that he wouldn't
have any argument (meaning he would meet with no excuse which will be
accepted by Allah).
In the mentioned ahadith
1. Stress is laid on Obedience to the Ameer; there isn't any condition of government with the Ameer.
2. Stress is laid on adhering to the Jamaat. Adhering to the Jamaat is possible when adhering to the Ameer and to Adhering to the Ameer is possible by obeying him.
Imam Jamaat and Ameer Jamaat have similar meaning
SallAllah-u-Alaihi-Wa-Sallam said: Beware everyone of you is a ruler and
will be questioned regarding his subjects: The Imam of the people is a ruler
and will be questioned regarding his subjects; a man is the ruler of his
family and will be questioned regarding his family; a woman is the ruler of
her husband's family and children and will be questioned regarding it; and
the slave of a man is a ruler of his master's property and will be
questioned regarding it. Surely, every one of you is a ruler and will be
questioned regarding his subjects.
The word "RAEN" is used in this hadith, its meaning is:
This word is Ism e Faail and it means all those people who are governing any
people and in use it
means such a person who regarding affairs of politics
considers compulsory and practitioner of it who in has ability to maintain
Whoever governs any people like Aalim, king, chief or Rich.
Governor or Ameer.
Hence from the above it is proven that the correct translation of "RAEN" is ruler.
SallAllah-u-Alaihi-Wa-Sallam said: Don't ask regarding three persons
(that what will happen to them): One who leaves the Jamaat, disobeys his
Imam and dies in that condition, second that person slave or slave girl who
runs away and (dies in that condition), third that woman whose husband is
not present with her and has fulfilled her worldly needs and then she after
him leaving shows her body 's looks (hence) don't ask (that what will happen
3) Prophet Muhammad SallAllah-u-Alaihi-Wa-Sallam when mentioning the period of turmoil says: (in that period) People will invite as if they are standing on the door of hell and inviting to enter it. They will throw into it all such persons as whoever will accept their invitation.
Hudhaifa (RadiAllahu Tala Anho) said: What should I do, if I find that moment?
Stick to Jamaat-ul-Muslimeen and its Imam (Ameer).
From this hadith it is known that in the period of turmoil there won't be any Islamic government as how can deviated propagators remain in the presence of an Islamic government.
Further more the period of an Islamic government is a period of good not turmoil. Adhering to Jamaat ul Muslimeen means remaining in the Jamaat.
To adhere to the Imam means that we obey the Imam, not take away our hand from his obedience. To adhere to the Imam can only mean to obey him and nothing else.
SallAllah-u-Alaihi-Wa-Sallam said: Whoever dies in the condition that he
doesn't have the Imam Jamaat upon him dies the death of Jahiliyya.
From this hadith it is known that a Muslim should die in a condition that he is under an Imam. In the all ahadith mentioned there is no condition for obedience to the Imam of a government. So whatever kind of Imam he should be obeyed.
For "Ameer's obedience" and "Imam Jamaat …" the ahadith narrated clearly state that there is no difference between an Ameer and Imam. Both these words are used in exchange for each other:
Meaning of Ameer
"Ameer" is a related attribute; its derivative is Imarah which means: "Having authority".
In related attribute the derivative meaning's evidence and compulsion is considered, hence in the meaning of Ameer "To be the one with authority" the attribute is proven and it is compulsory meaning attached with its former. This attribute "To be the one in authority" can never be separated from the Ameer. It is not possible that a person be called Ameer but isn't "With authority". In all cases the Ameer would be with authority and his command would always be accepted. If a person isn't with the attribute "Having Authority" then such a person can be called Amar till he isn't doing anything relating to commanding but can't be called Ameer.
Meaning of Imam
Imam means that person who is followed whether he is a chief or someone else (Muheet ul Muheet pg 16). The following is in his orders and sayings as well.
Allah the Exalted says regarding the following of orders:
is a blessed book which we revealed so hence follow it.
Actions are generally followed and for it evidence isn't necessary.
Obedience of an Ameer without a Government
Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam said: When three people
leave for a journey then they should appoint an Ameer amongst themselves.
From this hadith the following is proven:
1. In travelling also don't be without an Ameer,
2. The Ameer in travelling doesn't have any government and the Khalifah doesn't appoint him rather according to the hadith the travellers appoint the Ameer themselves,
3. The purpose for appointing an Ameer cant be other then for obeying him and
4. Such an Ameer's obedience is necessary who doesn't have any government.
Result: The Messenger of Allah SallAllah-u-Alaihi-Wa-Sallam doesn't like that in a small period of time the travellers should remain without an Ameer so how is it possible that he would like that in the city the Muslim population is residing permanently without an Ameer. If in a small period of travelling the presence of an Ameer is important then the Ameer's presence in long period of residing is more important and since the obedience of the Ameer in travelling without a government is necessary so the obedience of the Ameer Jamaat without a government is also necessary. There isn't any condition for a government in any ayah or hadith for obedience to the Ameer and hence can't be laid. To impose the condition for a government is fabrication hence it is rejected.
Husband and parents 's obedience is also obligatory but there is no condition for a government for them then how correct is the condition for a government for the Ameer Jamaat, certainly this is baseless.
In obedience to the Ameer of travelling only few traveller's interest is there, In obedience to the husband the wife's interest is there, in obedience to the parents the children's interest is there and still these obedience are obligatory and obedience to the Ameer Jamaat shouldn't be obligatory with which the entire Jamaat and Allah's Deen's interest is there, how uncanny this notion is.
Hence from stated and clear evidences it is proven that Ameer's obedience is obligatory.
Objections And Their Answers
Objection #1: Some people say that the Khalifah has been called Ameer and Imam hence where ever the words Imam and Ameer appear it would mean Khalifah.
Answer: This is true that the Khalifah is also called Imam or Ameer but this isn't correct that where ever the words Ameer or Imam appear it would mean Khalifah. This notion isn't proven from Quran and Sahih Ahadith. Every Khalifah is an Ameer or Imam but every Ameer or Imam isn't a Khalifah.
Objection #2: If the obedience of Ameer Jamaat is obligatory then why doesn't impose Shari'ah punishments.
Answer: The first answer to this is that
every person is responsible according to his strength. Allah the Exalted
says: No one is bothered but according to his strength.
Hence Ameer Jamaat will work according to his strength.
The second answer is that the Ameer Jamaat for the establishment of Khilafah is struggling so in the time of this struggle to demand obligations of a Khalifah is useless. Understand this from an example, a person in the 3rd grade is also a student and a person in graduate level is also a student. The student in the 3rd grade is also trying to reach the graduate level but hasn't as yet reached it, so can we demand from the 3rd grade student that he give the exams of the graduate level? Certainly not, if both are students that don't mean that the 3rd grader solves the graduate examinations. Similarly the Ameer Jamaat is an Ameer and the Khalifah is also an Ameer, so in the condition that the Ameer Jamaat is trying to become a Khalifah can we ask him to fulfil the obligations of a Khalifah? Certainly not, both having Emiraate doesn't mean that we ask the Ameer to fulfil the obligations of a Khalifah.
Ameer Jamaat in the light of the Prophet (SallAllahu-Alaihi Wasallam)'s life
The Prophet SallAllah-u-Alaihi-Wa-Sallam wasn't dominant in his Mecca's life. He didn't have power or government in his hand although his rule was over the hearts and bodies of the Muslimeen, whatever he use to say the Muslimeen obeyed him.
The objectives of Prophet SallAllah-u-Alaihi-Wa-Sallam's life in Mecca were:
1. To preach the rule of Allah and to put this creed in the hearts,
2. To nurture and correct the Muslimeen,
3. To give the Muslimeen admonition regarding discipline and patience.
Prophet (SallAllah-u-Alaihi-Wa-Sallam's) life in Mecca was to make practical the creed of Allah's rule, according to this creed was the organized struggle to form a theocratic government. In every organization certain rules and regulations are strictly made to follow, the organizational power and regulation's implementation depends on the leader of the movement's obedience. If there isn't obedience to the leader then there wouldn't be any organization and if there isn't any organization then there wouldn't be any movement. In Prophet (SallAllah-u-Alaihi-Wa-Sallam)'s life in Mecca too the Muslimeen obeyed him and were on their way towards establishing a theocratic government. Prophet (SallAllah-u-Alaihi-Wa-Sallam's) this life also was an example and direction. This life's following could have only led to their destination. The struggle done or is being done for establishing a theocratic government, the example will be the life of the Prophet SallAllah-u-Alaihi-Wa-Sallam in Mecca, the way the Prophet SallAllah-u-Alaihi-Wa-Sallam was obeyed similarly in every movement to establish a theocratic government the obedience of the Ameer of the movement will be done. If the obedience of the Ameer is not done then his position would be no less then an idol made out of sand, centralization would be finished and the movement would be dead. Hence the obedience of Ameer Jamaat is very important as without it the establishment of a theocratic government is impossible.
One Objection And It's Answer
Objection: In the Prophet SallAllah-u-Alaihi-Wa-Sallam's life in Mecca his obedience was done as a Prophet so his life in Mecca cant be an example for us until and unless our leader is also a Prophet.
Answer: Prophet hood is finished now, no one can become the Prophet now so the organization's work will be taken from a non Prophet and he in his work will take the example of Prophet SallAllah-u-Alaihi-Wa-Sallam. Prophet SallAllah-u-Alaihi-Wa-Sallam was a Nabi that is why his life in Mecca is an example for us. If he weren't a Nabi then his life wouldn't have been an example for us. We certainly can't be part of his Prophet Hood but we are generally part of his words and actions meaning we do what he said and did. In the movement for Khilafah he was obeyed on this basis in every movement for Khilafah Ameer Jamaat's obedience will necessarily be done.
A question which arises here is that in the Prophet SallAllah-u-Alaihi-Wa-Sallam's life in Mecca the obedience was as a Nabi, that obedience and this obedience on that basis his organization is not an example for us then tell us that can we make a non Prophet an example for us? If not then where do we get an example?
The second question which arises is that for the movement for Khilafah in Prophet SallAllah-u-Alaihi-Wa-Sallam life there isn't a example for us so is his life not a complete example for us? Is Islam incomplete that it doesn't guide us in this regard?
Hence this objection is a satanic notion and nothing more then that.
Raising the Kalima of truth is obligatory
Everybody agrees that raising the Kalima of truth is obligatory and for it the establishment of Khilafah is necessary. If raising the Kalima of truth is obligatory then aren't all struggles for it obligatory? It is. For it a organized movement would be needed, a strong Jamaat would be needed and the Jamaat can only be strong in the circumstances that the Ameer Jamaat's obedience is obligatory. If the Ameer Jamaat for raising the Kalima of truth orders for a Jihad and the Jamaat refuses to obey the order and says that his obedience is commendable not obligatory so can the Jamaat fulfil the obligations for raising the Kalima of truth? Certainly not. If the Jamaat considers the raising of the Kalima of truth as obligatory then it should think on how it can be achieved. Can there be another way other then that the Jamaat considers the order for Jihad as obligatory and immediately prepares for Jihad, All the affairs of the Ameer revolves around the raising of the Kalima of truth hence his every order would have to be necessarily obeyed.
the Exalted says: Allah has promised to those of you who believe and do
good that He will most certainly grant them Khilafah in the land as He gave
it to those before them, and that He will most certainly establish for them
their Deen which He has chosen for them, and that He will most certainly,
after their fear, give them security in exchange.
In this ayah Allah has promised three things to the pious believers:
From the above ayah it is known that before the fulfilment of these promises:
Now the question is that how would these pious believers gain a government, establish Islam and security? Would the believers have to do something for these things or would they gain it as a gift? Before getting Khilafah would the believers have a Jamaat or not? If there would be a Jamaat then would they have an Ameer or not? If there would be an Ameer then would his obedience be compulsory or not? Obviously for the attainment of Khilafah the believers would have to organize their Jamaat, would have to obey the Ameer and would have to struggle like Allah says:
Jihad as Jihad should be done.
One objection and its answer
Objection: There are only two sorts of Ameers meaning Ameer Sultanate (Khalifah) or Ameer while travelling. Islam doesn't have a concept of a third Ameer.
Answer: If Islam doesn't have a concept of a third Ameer then there is no concept of a third Jamaat. In this condition the critic should break his Jamaat and remove the Ameer. If he doesn't break his Jamaat and doesn't remove his Ameer then he would be subject to the practice of a bidah.
For us there is a concept of a third Ameer and Jamaat in Islam and we have proven it in previous pages especially in the ones regarding the Prophet SallAllah-u-Alaihi-Wa-Sallam's life in Mecca.
Some Questions and their Answers
Some people raise many questions in this regard. Those questions with their Answers are as follows:
Question #1: Are there various kinds of Ameer in accordance to their obedience? i.e. political Ameer, non political Ameer or Mujtehad Ulil Amar.
Answer: If this question would have been sent to the Fuqaha then it would have been better as this work is done with great enthusiasm by them. They make various kinds and separate instructions for them as well. Jamaat ul Muslimeen only recognizes what is present in Quran and hadith. Jamaat ul Muslimeen doesn't make kinds nor does it consider it allowed. In accordance to the obedience neither Quran nor Ahadith contain any kinds of Ulil Amar so according to the obedience there is only one kind of an Ameer whose obedience is compulsory.
Question #2: According to 'Stick to Jamaat ul Muslimeen and its Imam' the head of the Jamaat can be called a Hakim, Ameer, Imam or Khalifah tul Muslimeen?
Answer: We only state what is present in Quran and ahadith and nothing more. The words Ameer voyage, Ameer troops, Ameer Jamaat, Ameer Hajj and Ameer Mecca are found in ahadith so we use these words. The words Khalifah voyage, Khalifah troops, Khalifah Jamaat, Khalifah Hajj or Khalifah Mecca aren't found in ahadith so we don't use them. With the word "Hakim" this addition is not found so we don't use these additions. The words Ameer or Imam are found in ahadith for the head of the Jamaat so these words should be used.
Question #3: Is the head of the Jamaat's obedience obligatory or recommended?
Answer: The head of the Jamaat is called Ameer or Imam and in previous pages we have proven that the obedience of the Ameer is obligatory so the head of the Jamaat's obedience is obligatory.
Question #4: If a person disobeys the head of the Jamaat in matters of administration, would he be a sinner?
Answer: The person who abandons an obligatory act certainly would be a sinner.
Question #5: What are the rights described by the Shari'ah for the head of Jamaat ul Muslimeen?
Answer: Because the words Ameer or Imam have been used for the head of the Jamaat so the head of the Jamaat has all those rights which the Shari'ah gave to the Ameer or Imam.
Question #6: How correct is calling the head of the Jamaat Ulil Amar or Non Ulil Amar or Mujtahid Ulil Amar?
Answer: The Jamaat's head can be called Ulil Amar, the rest words are self created. These words are not found in Quran and Ahadith so questioning regarding them is baseless. Further more Non Ulil Amar can mean the subordinate not the Ameer.
Some Questions for the Critics
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