THE PROPHET’S INSTRUCTIONS

Imam Hasan’s position was neither accidental nor merely a matter of personal temperament. It was based on the clear teachings of the Shariah. God had informed the Prophet Muhammad that, after him, disorder would arise in the political affairs of the Muslims. The Prophet therefore instructed Muslims in the clearest terms not to begin fighting among themselves in the name of “reform.” Instead, they were to remain focused on carrying out their duties and obligations. Many traditions conveying this guidance are recorded in hadith collections under Kitab al-Fitan, the Book of Trials and Tribulations.

Hazrat Hudhayfah says: People used to ask the Messenger of God ﷺ about “good,” but I would ask him about “evil,” fearing that I might fall into it. I asked, “We were once in ignorance and evil, then God gave us good. After this good, will there be evil again?” He ﷺ replied:

“There will be leaders after me who will not follow my guidance and will not live by my Sunnah. Among them will arise men whose hearts are like the hearts of devils in human bodies.” Hudhayfah said: “I asked, O Messenger of God, if I live in that time, what should I do?” He   replied: “Listen to and obey the ruler, even if your back is struck and your wealth is taken. Listen and obey.” (Sahih Muslim, Hadith No. 1847)

In another version, the Prophet added: “Or die in that condition, clinging to the trunk of a tree.” (Musnad Ahmad, Hadith No. 23429)

Abu Hurairah reported that the Prophet ﷺ said:

“Woe to the Arabs because of an evil that has drawn near. The one who restrains his hand will succeed.” (Sunan Abu Dawud, Hadith No. 4249)

Abu Musa reported that the Prophet ﷺ warned of an approaching period of turmoil. The people asked, “What do you command us to do?” The Prophet ﷺ replied: “Break your bows, cut your bowstrings, strike your swords against stones, and remain in your homes. If someone enters your house intending to kill you, then be like the better of Adam’s two sons.” (Sunan Abu Dawud, Hadith No. 4259) In other words, allow yourself to be killed rather than kill another person.

This was the very instruction that the third Caliph, Uthman ibn Affan, followed. He was chosen as Caliph in Muharram 24 AH and in Dhu al-Hijjah 35 AH he was martyred by Muslim rebels at the age of eighty-two. At that time, a group of loyal Muslims in Madinah were ready to fight and die to protect him. But Caliph Uthman made them swear not to attack their Muslim brothers. He remained inside his house, reciting the Quran, until the attackers killed him with swords and spears.

The Third Caliph’s refusal to resist violently was neither accidental nor merely a matter of temperament. It was a deliberate act of obedience to the command of the Shariah. According to the Shariah, a believer is never permitted to initiate aggression. A Muslim follows the path of invitation and counsel, not that of armed conflict.

If others initiate aggression, two different situations arise. If the aggressors are unbelievers, Muslims are permitted to defend themselves under specific conditions (Quran 2:190). However, if the aggression is initiated by a Muslim, one is commanded not to strike one’s fellow Muslim, even in self-defence. The Quran expresses this principle through the words of one of Adam’s sons, who represents the response of a true believer: “If you raise your hand to kill me, I will not raise mine to kill you.” (Quran 5:28)

The third Caliph acted according to this command. He did not resist his Muslim attackers and was martyred without resistance. He became the better of the two sons of Adam. But the strange thing is that although this Caliph set such a profound example of Sharia in practice, after him Muslims fought one another for five years (35–40 AH) in the name of avenging Uthman’s blood. In that struggle, one hundred thousand Muslims were slain by the swords of other Muslims. Despite this bloodshed, the matter of Uthman’s killers was left for God to decide.

The battle far greater than any individual fight is the one waged against an established Muslim government. Such a confrontation leads only to ruin in this world and the next. The Prophet ﷺ foresaw that the urge to reform politics would drive people to rise up against their rulers. He therefore warned people in advance never to start such movements. Instead of clashing with rulers, he instructed them to give sincere advice. If that failed, they should remain silent and be content to pray to God for their rulers’ well-being. The reason for this emphasis was that rising against an established government in the name of what is right would only lead to further disorder with no positive result.

Jarir ibn Abdullah reported: On the day of the Farewell Pilgrimage, the Messenger of God ﷺ said to me, “Tell the people to be silent.” Then he said, “Do not turn intodisbelievers after me, striking one another’s necks.” (Sahih al-Bukhari, Hadith No. 121; Sahih Muslim, Hadith No. 65)

As a result of these instructions, during the Battle of Siffin (36 AH), tens of thousands of the Prophet’s Companions were present. Yet among them, the number who actually participated in that internal conflict was barely thirty. (Ibn Taymiyyah, Minhaj as-Sunnah, vol. 6, p. 236)

The books of Hadith contain numerous reports in their chapters on civil strife that make this principle unmistakably clear. On the basis of these explicit teachings, Muslim jurists later formulated the ruling that rebellion against a ruler who has established control even by force is not permissible, because it leads to division within the Muslim community, bloodshed, and loss of life. Here are a few more narrations by way of example:

‘Awf ibn Malik reported: I heard the Messenger of God ﷺ say, “The best of your rulers are those you love and who love you; you pray for them and they pray for you. The worst of your rulers are those you hate and who hate you; you curse them and they curse you.” We said, “O Messenger of God, should we not fight them?” He replied, “No, not as long as they establish the prayer among you.” (Sahih Muslim, Hadith No. 1855)

Wa’il ibn Hujr reported that Salamah ibn Yazid asked the Prophet ﷺ, “O Messenger of God, what do you command us to do if our rulers demand their rights from us but withhold our rights?” The Prophet ﷺ turned away from him. When Salamah repeated the question, the Prophet ﷺ replied, “Listen and obey. They will be accountable for what they do, and you will be accountable for what you do.” (Sahih Muslim, Hadith No. 1846)

Ibn ‘Abbās reported: The Prophet ﷺsaid, “Whoever finds something in his ruler that he dislikes should remain patient, for whoever withdraws from obedience to him even by a handspan dies a death of the Age of Ignorance.” (Sahih al-Bukhari, Hadith No. 7053; Sahih Muslim, Hadith No. 1849)

Abdullah ibn Mas‘ud narrated: The Prophet ﷺ said, “After me, there will be selfishness, injustice, and many things that you will find objectionable.” The people asked, “O Messenger of God, what do you command us to do in such circumstances?” He ﷺ replied, “Fulfil the obligations placed upon you, and ask God to grant you what is rightfully yours.” (Sahih al-Bukhari, Hadith No. 3603; Sahih Muslim, Hadith No. 1943)

Abu Sa‘id reported that the Prophet ﷺ said, “A time will soon come when a Muslim’s best possession will be sheep, which he will take to the mountain tops and places where rainfall is plentiful, fleeing with his faith from turmoil (political turmoil).” (Sahih al-Bukhari, Hadith No. 19)

The Prophet’s words, “As long as your rulers allow you to pray, do not fight them,” in reality mean: never fight them at all. This is because no Muslim ruler would ever destroy mosques or prevent people from bowing and prostrating, while still claiming to be a Muslim ruler. All those whom we have labeled “oppressors” became so only when their authority was challenged. And this type of “oppression” is something found in every authority—whether political or non-political.

The second point is that this guidance does not mean the community should become a voiceless flock under unjust rulers. Rather, it shows a higher and deeper way forward. It seeks to nurture a positive mindset instead of a negative one, turning people’s efforts away from destruction and toward constructive action. It points to the profound truth that in life, indirect efforts often achieve far more than direct confrontation. These actions may seem quiet and lacking in outward pomp and show, but in the end, they prove so effective that they deprive opponents of the very ground they stand on. Sincere prayer to God, spreading love and goodwill, and fulfilling one’s own responsibilities are powerful means of change. One should avoid movements against others, refrain from political conflict, and instead awaken human conscience through calm advice. Even if one suffers personal injustice, one should continue to give others their due rights and strengthen one’s roots among the people. Whoever follows this constructive path with sincerity and perseverance will surely move towards success.