Azami 7675

Ahmad narrated it (15333) from Abu Mughira, who said, Safwan narrated to us, Shurayh bin Ubayd Hadrami and others narrated to us, and they mentioned it. Haythami said in Majma (5/229), "Ahmad narrated it and its narrators are trustworthy, except that I did not find that Shurayh heard from Ayyash and Hisham, even though he was a Tabii." I say, Ibn Abu Hatim mentioned in Jarh wa Tadil (6/407), from his father, in the biography of Ayyad bin Ghanm, that he was among those from whom Shurayh bin Ubayd narrated. Shurayh was not known for tadlis, so someone like him is presumed to have direct connection. It has been narrated that the intermediary between Shurayh and Ayyad bin Ghanm was Jubayr bin Nufayr, and there is some discussion regarding his chain. The hadith has other routes in Sunnah by Ibn Abu Asim (1132), Mustadrak of Hakim (3/290), and Bayhaqi (8/164), none of which are free of some discussion, but they reinforce one another, and this is the pattern of a hasan hadith.The method of the people of Sunnah and the community is to advise rulers privately, and this should not be done from pulpits or in public gatherings. The Companions used to advise rulers in private. It was said to Usama bin Zayd, "What keeps you from going in to Uthman and speaking to him about what he is doing?" Usama said, "You people think that I only speak to him where you can hear me. I speak to him privately, without opening a door that I would be the first to open." Bukhari narrated it (3267), and Muslim (2989).Saeed bin Jumhan said to Abdullah bin Abu Awfa, "The ruler is wronging the people and doing such and such to them." Saeed said, "He took hold of my hand and squeezed it hard, then said, 'Woe to you, son of Jumhan, hold fast to the great mass, hold fast to the great mass' - meaning the community of Muslims - 'if the ruler can be reached in his home, then tell him what you know. If he accepts it from you, well and good, otherwise leave him be, for you are not more knowledgeable than he is.'" Ahmad narrated it (19415) with a hasan chain.His Eminence Sheikh Abdul-Aziz bin Baz, may Allah have mercy on him, said, "It is not the way of the Salaf to publicize the faults of rulers and mention them from pulpits, because that leads to upheavals, to abandoning listening and obedience in what is right, and it leads to rebellion that harms and does not benefit. Rather, the method followed by the Salaf was mutual counsel between themselves and the ruler, writing to him, or contacting the scholars who have access to him so that he may be guided toward good. Condemning wrongdoing should be done without naming the one who did it. So one condemns adultery, condemns wine, and condemns riba without naming who committed it. It is enough to condemn sins and warn against them without adding that so-and-so commits them, whether he is a ruler or not.When the strife occurred in the time of Uthman, some people said to Usama bin Zayd, may Allah be pleased with him, 'Will you not condemn Uthman?' He said, 'Should I condemn him before the people? Rather, I condemn him between him and me, and I will not open a door of evil upon the people.' When they opened the door of evil in the time of Uthman, may Allah be pleased with him, and openly condemned Uthman, the strife, fighting, and corruption were completed, whose effects people still suffer from to this day, until strife occurred between Ali and Muawiya, and Uthman and Ali were killed on account of that, and a great many of the Companions and others were killed on account of open condemnation and the public airing of faults, until the people came to hate their ruler and even killed him. We ask Allah for well-being."Huquq al-Raei wal-Raiyyah (pp. 27-28), the Sheikh's fatwa at the end of the mentioned treatise.