No matter how good a man is, he is bound to take inferences from the society, from the persons around him or even the rulers. Many remain on the right course and keep the dirt from soling their character. Yet many a opportunist who see someone powerful or the rulers, doing deeds unbecoming, would approve of their bad deeds and even try to follow and support them. Then such a person is equally blameworthy for siding with the wrongdoers.
Today, we share a Hadith attributed to Prophet Muhammad ﷺ mentioned in Sahi Muslim as Hadith number 4801 about such people and will try to correlate it to our present environment, though with a caution that this Hadith.
The Hadith:
It was narrated from Umm Salamah, the wife of the Prophet ﷺ, that Prophet Muhammad ﷺ said: "There will be appointed over you rulers (whose good deeds) you approve of and (whose bad deeds) you object to. Whoever dislikes (their bad deeds) will be free of blame and whoever objects (to them) will also be safe, but whoever approves and follows (is blameworthy)." They said: "Should we not fight them?" He said: "No, not so long as they offer prayers."
Arabic Text:
وَحَدَّثَنِى أَبُو غَسَّانَ الْمِسْمَعِىُّ وَمُحَمَّدُ بْنُ بَشَّارٍ جَمِيعًا عَنْ مُعَاذٍ - وَاللَّفْظُ لأَبِى غَسَّانَ - حَدَّثَنَا مُعَاذٌ - وَهُوَ ابْنُ هِشَامٍ الدَّسْتَوَائِىُّ - حَدَّثَنِى أَبِى عَنْ قَتَادَةَ حَدَّثَنَا الْحَسَنُ عَنْ ضَبَّةَ بْنِ مِحْصَنٍ الْعَنَزِىِّ عَنْ أُمِّ سَلَمَةَ زَوْجِ النَّبِىِّ -صلى الله عليه وسلم- عَنِ النَّبِىِّ -صلى الله عليه وسلم- أَنَّهُ قَالَ « إِنَّهُ يُسْتَعْمَلُ عَلَيْكُمْ أُمَرَاءُ فَتَعْرِفُونَ وَتُنْكِرُونَ فَمَنْ كَرِهَ فَقَدْ بَرِئَ وَمَنْ أَنْكَرَ فَقَدْ سَلِمَ وَلَكِنْ مَنْ رَضِىَ وَتَابَعَ ». قَالُوا يَا رَسُولَ اللَّهِ أَلاَ نُقَاتِلُهُمْ قَالَ « لاَ مَا صَلَّوْا ». أَىْ مَنْ كَرِهَ بِقَلْبِهِ وَأَنْكَرَ بِقَلْبِهِ.
What does the hadith mean?
The hadith addresses a difficult political and moral reality:
- Muslim rulers may commit injustice, corruption, or sinful acts
- Believers are not expected to blindly approve wrongdoing
- But violent rebellion is treated with extreme caution
The Prophet ﷺ distinguishes between three reactions:
- 1) Rejecting evil internally
- “Whoever dislikes (their bad deeds)…” - This means:
- Keeping moral clarity
- Not accepting injustice as “good”
- Maintaining faith and conscience
- Such a person is “free of blame.”
- 2) Speaking against wrongdoing
- “Whoever objects…” - This includes:
- Advising
- Criticizing injustice
- Enjoining right and forbidding wrong through lawful means
- The hadith praises moral resistance without necessarily endorsing armed revolt.
- 3) Approving and following wrongdoing
- “Whoever approves and follows…” - This is condemned because it means:
- Supporting oppression
- Justifying corruption
- Participating in evil
- The issue is not mere obedience in ordinary governance, but moral complicity.
Why did the Prophet ﷺ forbid fighting them?
We know that one must be very vocal to confront those, specially unjust rulers, “No, not so long as they offer prayers.” - therefore the Prophet ﷺ forbade taking arms against such rulers or staging a coup. Let us find out why:
- Classical scholars understood this as prioritizing:
- Prevention of civil war (fitnah)
- Preservation of social order
- Avoidance of mass bloodshed
- Historically, rebellions often caused:
- More deaths than the original injustice
- Collapse of stability
- Sectarian violence
Many scholars conclude:
- Sinful rulers are not automatically removed by force
- Open rebellion is only considered under extreme conditions
Scholars like Al-Nawawi or Ibn Hajar al-Asqalani are of the opinion that the hadith does not mean:
- Rulers are above criticism
- And that Muslims must obey evil unconditionally
- Rather:
- Wrongdoing should still be rejected
- Advice and reform remain obligations
- But armed revolt is heavily restricted because of its consequences and adverse fallout.
They also linked this hadith with others that permit resistance if rulers show Clear disbelief (kufr bawāḥ) or Open abandonment of Islam.
Relevance today
This hadith remains highly discussed in modern politics.
- 1) Moral independence The hadith teaches:
- Do not normalize injustice
- Do not worship political power
- Keep ethical judgment independent
- That is A believer should not excuse oppression simply because it comes from “their side.”
- 2) Criticism without chaos The Hadith supports:
- Peaceful criticism
- Accountability
- Ethical dissent
- While warning against cycles of violence that destroy societies.
- 3) Debate over political quietism Different Muslims apply this hadith differently today.
- Some emphasize: Stability and avoidance of civil conflict
- Others argue: Modern constitutional activism, protest, and political participation are legitimate forms of opposing injustice that do not equal violent rebellion
- So contemporary interpretation varies.
Important nuance
This hadith is often misunderstood in two opposite ways:
- Misuse #1
- Muslims must obey rulers no matter what.”
- That is not what the hadith says.
- The Prophet ﷺ explicitly says believers should reject wrongdoing.
- Misuse #2
- “Any injustice justifies violent uprising.”
- The hadith cautions against this because societal collapse can become worse than the ruler’s injustice.
If revolt is not recommended - how believers should manage a despot?
Many classical and contemporary scholars read this hadith together with the broader teachings of Qur'an and the Sunnah, not in isolation. The question becomes: if violent revolt is restricted, what forms of action remain legitimate against injustice? The answer is: The hadith does not tell Muslims to become passive or morally indifferent. In the same tradition, Prophet Muhammad repeatedly emphasized:
- Speaking truth against oppression,
- Commanding right and forbidding wrong,
- Protecting justice,
- And refusing complicity in evil.
Another famous narration says: “The best jihad is a word of truth before a tyrannical ruler.” This shows that moral resistance remains important even when armed rebellion is discouraged.
In summary, The hadith teaches a balance:
- Reject evil morally
- Speak against wrongdoing responsibly
- Avoid becoming complicit
- Be extremely cautious about violent rebellion because of the danger of widespread chaos and bloodshed
A rationale course of Action
When rulers take actions tangent to people's interest and welfare, there is a need speak and advise responsibly. Classical scholars allowed:
- Sincere advice (naṣīḥah),
- public criticism when needed,
- Scholarly correction,
- advocacy for justice.
Today, this may include:
- Unbiased writing,
- Active and neutral journalism,
- Legal activism,
- Peaceful protest,
- Civic organization,
- Anti-corruption work,
- Defending rights through lawful means.
Avoid assisting oppression Thus this Hadith condemns:
- "Whoever approves and follows.”, meaning:
- Do not become an instrument of injustice,
- Do not justify cruelty for political loyalty,
- Do not aid oppression if avoidable.
The enduring relevance of this Hadith is in the tension it addresses: how to oppose injustice while also preserving social stability. So let us apply this Hadith rationally, not emotionally. While every bad deed or action of a rulers must be openly condemned so that rulers clearly understand the opinion of the people and mend ways and rephrase their policies that hurt their people. But rebellion is not to be a considered option ever for it is an emotional outburst rather than logical reflective thinking.
May Allāh (سبحانه و تعالى) help us understand Qur'ān and follow the Sunnah of Prophet Muhammad ﷺ, which is embodiment of commandments of Allah contained in the Qur'ān. May Allah help us to be like the ones He loves and let our lives be lived helping others and not making others' lives miserable or unlivable. May all our wrong doings, whether intentional or unintentional, be forgiven before the angel of death knocks on our door.
وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ
(36:17) and our duty is no more than to clearly convey the Message.”
That is Our duty is only to convey to you the message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible for making you accept it forcibly, and if you do not accept it, we shall not be seized in consequence of your disbelief, you will yourselves be answerable for your actions on Day of Resurrection.
May Allah forgive me if my posts ever imply a piety far greater than I possess. I am most in need of guidance.
Reading the Qur'ān should be a daily obligation of a Muslim - Reading it with translation will make it meaningful. But reading its Exegesis / Tafsir will make you understand it fully. It will also help the Muslims to have grasp over social issues and their answers discussed in the Qur'an and other matter related to inter faith so that they are able to discuss issues with non-Muslims with authority based on refences from Qur'an.
Note: When we mention God in our posts, we mean One True God, we call Allah in Islam, with no associates. Allah is the Sole Creator of all things, and that Allah is all-powerful and all-knowing. Allah has no offspring, no race, no gender, no body, and is unaffected by the characteristics of human life.
Please refer to our reference page: Collection of Hadiths of Prophet Muhammad ﷺ about Warning and Cautions for more Hadiths on the subject
For more hadiths on varying subjects, refer to our reference page: Sunnah and Hadith of Prophet Muhammad ﷺ to know more about Hadiths and Sunnah of Prophet of Allah. You may also refer to our Reference Pages for knowing more about Islam and Qur'ān.
Disclaimer: The material for this post has been collected from the references as given above. If anyone differs with the material contained in this post, one may consult the references and their authors. If someone has more material about the subject, he/she is most welcome to share in the comments box to make the post all encompassing. one may also consult local Muslim Imaan of the masjid for more clarification.
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