Major principles of Islam: Obedience and its limits
Today my focus is obedience. Obedience is ta’a in Arabic. In Islam, we have the concept of obedience to Allah Almighty, obedience to His messenger, and obedience to those who are in charge, as Allah Almighty stated in the Quran in many verses. For instance, Allah Almighty says in Surat al Imran:
‘Say “Obey Allah and the Messenger.”’ (3:32)
The combination of ‘obey Allah and the Messenger’ appears at least five times. On another occasion, Allah Almighty says in Surat an-Nisa:
O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result. (4:59)
In Surat Muhammad, Allah says:
O you who have believed, obey Allah and obey the Messenger and do not invalidate your deeds. (47:33)
Obedience is not just praying and fasting, it is also about following those in authority. Indeed, obedience is one of the main principles in our religion, so much so that the slogan of our Ummah is beautifully summed up at the end of Surat al-Baqarah with the phrase: “We hear and we obey.” This is in contrast to previous nations, who would hear and disobey.
As the people of Musa (peace be upon him) said to him when they refused to fight:
Go, you and your Lord, and fight. Indeed, we are sitting here. (5:24)
Their repeated unwillingness to follow divine commands revealed the level of their disobedience, which goes against the principle of obedience emphasised in Islam. Allah Almighty taught us in the Quran to be an obedient Ummah, but to what extent? Where do we draw the line?
At the moment our Ummah has two extremes – those who follow their own opinion, and say they don’t need anyone to tell them what to do. They think they are adult enough to make their own choices without deferring to anyone. Then there are those who say you are not allowed to question authority at all; you need to be like the dead body without any say.
Obedience is to Allah Almighty – ati’ullah
Just to give some context, the verses of obedience were revealed to Prophet Muhammad (peace be upon him) in a community which was engaged in continuous fights – constant battles and invasions, with endless killing throughout the year between tribes. Islam came to unite these warring tribes, to unite their hearts and bring them together. If you are going to bring divergent factions together, there has to be an authority, and a point of reference. When there is a disagreement, how do you resolve it? When two opinions are pitted against each other, or two cultures, we have to have a point of reference, and that is the revelation. This is why Allah Almighty established the point of reference – Allah Almighty and the Messenger (peace be upon him).
The Messenger (peace be upon him) is the one who delivers the message from Allah Almighty. He is not making up his own message; rather, he is a trusted individual, carrying and delivering the message he’s been entrusted with. That is why Allah Almighty stated many times in the Quran that the duty of the Messenger (peace be upon him) is solely to convey the message. As stated in Surah Ibrahim:
Your mission is only to deliver the message. (14:22)
That’s it.
When Allah Almighty says atiullaaha, He is establishing this very strong concept of obedience, rather than rebellion, which was the common practice. He is telling people to change their behaviour pattern and practices, to replace rebellion with obedience.
Does obedience have parameters? This is where the Sunnah comes and Prophet Muhammad (peace be upon him) teaches us where to draw the line. Islam does not advocate blind obedience; rather obedience with understanding. Whatever Allah Almighty commanded us to do, we have to follow, such as salah, fasting, paying your zakah, and fulfilling other obligations. Similarly, whatever Allah Almighty has forbidden, we have to refrain, such as not giving or taking riba (interest), abstaining from alcohol and other prohibitions. Whether it is a command or a negation, we are expected to comply with full consciousness.
The commands of Allah and the Messenger (peace be upon him) are clear cut and obvious, however the third category is ulil amri minkum – those who are in authority among you. There are different opinions about who the Ulil amri are. It goes without saying that they were the leaders after the Prophet Muhammad (peace be upon him). When he passed away, there were no more messengers, there was a caliphate. Beyond that, we have community leaders, project leaders, and others in authority. Allah Almighty instructs us to maintain the discipline of obedience. In various aspects of life, such as the corporate world, there are managers, directors, CEOs, and chairpersons. If you disobey them, you could face consequences, such as losing your job, depending on the scenario. This highlights the importance of structure and hierarchy in maintaining order and discipline, not just in religious matters but also in everyday life. We need this to be successful in our plans, our projects, and investments. Sticking to the plan is a key ingredient of success. If everyone in the team is disagreeing with everyone else or they break into factions, it is a recipe for failure.
In the well-known hadith of Abdullah bin ‘Umar (may Allah be pleased with him), he narrated that Prophet Muhammad (peace be upon him) said:
A Muslim has to listen to and obey (the order of his ruler) whether he likes it or not, as long as his orders do not involve one in disobedience (to Allah), but if an act of disobedience (to Allah) is imposed one, should not listen to it or obey it. (Bukarhi and Muslim)
This hadith clarifies that obedience is required in all matters except when one is asked to commit a sin. In such cases, there is no obligation to obey, as disobedience is warranted when the command contradicts the teachings of Islam.
Prophet Muhammad (peace be upon him) gave us the vision and mission and execution of obedience here. As long as obedience to the leader is in line with what Allah Almighty commands us to do, we have to obey him, but if he commands us to do something wrong, we should not obey – we have to say no. How does one execute this refusal? It has different shades and shapes. Unfortunately, some people believe that even if you are commanded to do something wrong, you need to obey. However this is patently wrong as it goes against the Quran and against the sunnah.
Why is obedience necessary?
If we do not follow the leader, the Ummah will fail, the project will fail, and we will all be held accountable and sinful. Allah Almighty encourages us in many verses of the Quran to obey, warning that if we do not, we risk wasting our actions, losing rewards, and falling into sin. Obedience is not an easy matter.
On another occasion, Allah mentions that if you obey, it is better for you and strengthens your faith (imaan). Obedience builds your imaan because it goes against your ego. Your ego may resist, but the Shariah commands that you set aside your personal desires and follow what pleases Allah Almighty. By doing so, you nurture discipline and strengthen your connection with your Creator.
We see this not only during the lifetime of Prophet Muhammad (peace be upon him) but also after, when Abu Bakr was appointed as the first Khalifah. In his opening speech—which was deep and powerful, he delivered a speech that was about a page long, in which one of his key statements was:
Obey me as long as I obey Allah. If I disobey Him, you should not obey me whatsoever.
This is echoed in Quranic principles, where obedience to authority is conditional upon it being in accordance with Allah’s commands.
Say, “Obey Allah and obey the Messenger; but if you turn away – then upon him is only that [duty] with which he has been charged, and upon you is that with which you have been charged. And if you obey him, you will be [rightly] guided. The duty of the Messenger is no more than to convey the message clearly.” (24:54)
That’s it. It is very clear and simple. It shows us how the first generation, the close Companions to Prophet Muhammad (peace be upon him) understand the concept of obedience. They did not see it as a blind following.
Unfortunately, some people are so blinded by their attachment to their leader, or driven by their own self-interest when they are close to the leader, that they have to encourage people to obey him and this is their job. Though obedience to our righteous leaders is important, if they are not righteous leaders – which is 99% the case – if they are not commanding something sinful, we have to obey, if it’s in line with what pleases Allah Almighty. But if they are commanding something which is wrong then we can’t obey. This is what we see on the streets.
Peaceful protests
In places like the United States, for instance, many students and people in the streets feel the heavy oppression against Palestinians, witnessing the ongoing massacres and genocide. They see this injustice and say, “We can’t stand by, we need to act.” Yet, the authorities often respond with, “No, don’t protest, don’t go to the streets, don’t do this or that.” The people do not feel obligated to obey this. So, from an Islamic perspective, are they justified in disobeying such commands? Hypothetically, if this were happening in Islamic countries, would the response be any different? Likely not. The oppression would be met with similar resistance.
Although countries like the United States claim to uphold freedom, with the Statue of Liberty and rights like the First Amendment guaranteeing free speech, when principles clash with self-interest, those principles are often sacrificed. I deeply respect and admire figures like Humza Yousaf, the former First Minister of Scotland, who recently resigned because he said he would not compromise his principles to remain in power. He refused to cling to his position at any cost when his principles were at stake. Whether one agrees with him or not is a separate issue; the point is about standing firm on principles.
This discussion brings us to the core concept of obedience in Islam. While obedience to leadership is important, it is conditional. Allah Almighty says in the Quran,
You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah. (3:110)
This shows that the Muslim Ummah is the best because of its role in commanding good and forbidding evil. So, obedience is key, but disobedience is also necessary when faced with oppression or commands that conflict with Allah’s guidance.
There is a fine balance: obedience to authority when it aligns with Allah’s commands, but disobedience is justified when those commands go against justice and the Shariah. No one is advocating for violence or reckless behaviour, but rather for principled and peaceful opposition when necessary. Of course, the means of resistance depend on the context, whether it’s individuals or groups, and how the authority responds. Nonetheless, the duty to command good and forbid evil is incumbent on everyone.
The shadow of colonialism
Historically, many people in the Arab world, Middle East, and Africa have lived under colonisation and oppressive regimes. Even after the colonial powers left, they often installed or left behind tyrannical leaders who ruled with brutality and repression. As a result, the people, after years of oppression, imprisonment, and torture, have been worn down. They’ve been conditioned or tamed into submission, making it difficult for them to rise up or challenge authority. This is in stark contrast to the environment in European and American nations, where people are nurtured with the freedom to protest and express themselves. This difference in upbringing and societal norms has led to varying levels of resistance and courage when faced with oppression.
Freedom and responsibility
The third concept is that Allah Almighty wants us to be free. Freedom is one of the main principles of Islam. It’s not freedom without responsibility. It’s responsible freedom. It’s freedom with limits. Your freedom ends when you are stepping over the limits of Allah Almighty. You are not free to insult prophets and messengers; you are not free to mock the divine – this is not freedom. Although it might be freedom in some people’s minds, overstepping the limits is not freedom. Freedom has to come with responsibility. Allah Almighty teaches us how to be free, and how to express our opinion when there’s something wrong.
Prophet Muhammad (peace be upon him) said that the best form of jihad is to speak the truth in front of a tyrannical ruler. The word jihad is often misunderstood and misrepresented, especially in the media, where it’s portrayed as something brutal or backward. However, the true meaning of jihad is much broader and deeper. It involves striving and struggling to improve oneself, one’s community, and even society at large. Jihad includes all efforts to make things better, whether in personal life, the community, or even in battlefields, as part of a just defence. It encompasses different dimensions, but the ultimate aim is to strive for justice and righteousness.
The Prophet Muhammad (peace be upon him) emphasised that speaking the truth in front of a tyrant is the best form of jihad. This is what we see students doing on the streets today—speaking out against tyrannical systems. For example, in France, a country that prides itself on liberty and freedom of speech, we saw the controversy around Charlie Hebdo, where freedom of speech was championed. Yet, when it comes to defending the oppressed, like the Palestinians, these same principles of freedom are often ignored. Arresting students and suppressing their voices for standing up against the genocide in Palestine contradicts the values they claim to hold so dear.
Similarly, in the United States, students expressing their opinions about the situation in Palestine are being arrested despite the country’s strong emphasis on freedom of speech under the First Amendment. They have every right to express their opinions, as protected by the law, yet they are being silenced. This suppression is in direct contrast to what Allah Almighty and the Prophet Muhammad (peace be upon him) taught us about standing up for truth and justice. The Prophet (peace be upon him) made it clear that this is not merely about expressing personal opinions, but about upholding the truth, guided by the principles of Shariah and common sense.
Standing up to a tyrannical ruler, as the Prophet (peace be upon him) described, is no easy task. It requires immense courage because it can result in persecution, loss of opportunities, or even death. This is what makes it the highest form of jihad. The person who does this knows the risks—they may lose their graduation, their degree, or face penalties from their universities. But these threats are meant to silence them, to discourage them from speaking the truth. Yet, they persist because they are standing for what is right.
Prophet Muhammad (peace be upon him) trained the Ummah—mentally, spiritually, and communally—to stand up for the oppressed and to speak the truth without fear. Tyrannical systems, however, seek to control people’s opinions and actions through fear and intimidation, much like Firaun, who declared himself a god on Earth. This kind of oppression is wrong, and it’s admirable that students continue to raise their voices against the injustices they see, whether in Palestine or anywhere else.
The right to call for an end to genocide, bloodshed, and injustice is a fundamental part of what it means to command what is good and forbid what is evil. These students are doing the right thing by standing up, and we must recognise that this is the form of jihad that Prophet Muhammad (peace be upon him) spoke about—facing tyranny with the truth, even when the cost is high.
Silent obedience during injustice is sinful
Allah Almighty says in the Quran: ‘Obey Allah, and obey the Messenger, and those in authority among you’. (4:59). However, this obedience is conditional—only when those in authority are in line with the principles of Islam and common sense. If they deviate from these principles, then there is no obligation to obey them. This ensures the safety, sanity, and health of the community. A community that witnesses oppression but remains silent is not a healthy one. Unfortunately, this is the reality we see in much of the Muslim and Arab world today. Many communities are silent, with their leaders doing nothing to support the oppressed in Palestine and Gaza. They remain quiet out of fear—fear of imprisonment, persecution, losing their jobs, or having their assets taken away. This is wrong. When a community reaches such a stage, it is in decline.
Ego
This type of decline is not exclusive to the Muslim world. Even in America, the signs of decline appear when a society can no longer tolerate criticism. I was reflecting on this today: those who cannot accept criticism often have big egos. When you shut down criticism, it’s a sign that your ego has taken over. If you have a big ego, then you are preparing yourself for a fall. The inability to hear criticism is often the beginning of the end for any empire or system. If you don’t want to be criticised, then don’t step into the public arena—stay in your private space. But if you are in public service or leadership, you must learn to embrace criticism. Constructive criticism, not the type based on envy or malice, is beneficial. It helps you improve.
I remember listening to an interview with a prominent Arab businessman who built a hugely successful international business. He made a statement that stayed with me: ‘I thank those who criticise me because they make me better. I love them, not hate them. I search for their critiques, and I embrace them because they are often right, and it pushes me to improve.’ His humility was remarkable, and this approach to criticism is something we can all learn from.
So yes, obedience is important, but it is limited to what is right. When there is wrongdoing, there is no obligation to obey. However, this does not mean going outside the legal framework. We must stay within the limits of what is permissible. In the American context, for example, the First Amendment allows freedom of expression. People have the right to express their disagreement with injustice, and from an Islamic perspective, supporting the oppressed is one of the core principles of our faith. Allah Almighty says in the Quran that we must support those who are oppressed (2:286). This is something we should teach ourselves and our children.
Even before he became a prophet, Prophet Muhammad (peace be upon him) participated in the Hilf al-Fudul, a pact to protect the oppressed in his community. Later, as a prophet, he said, ‘If I were called to a similar pact in Islam, I would join it,’ showing his continued commitment to justice and standing up for the oppressed. What could be more righteous than standing up for the innocent people in Palestine who are suffering under genocide and massacres?
I pray that Allah Almighty enables us to be among those who obey Him, obey His Messenger, and obey those in authority as long as they command what is right and pleasing to Allah. And I ask Allah to empower us to stand with the oppressed and support them, Ameen.
Q&A
Q: You mentioned obedience. If someone loses their job for standing up for their principles, should they just trust in Allah Almighty and believe something better will come?
A: Absolutely. It’s 100 times better to be a person of dignity and respect than to be a “bootlicker”—pardon the expression, but that’s the reality. You have a choice: be a sellout or be a person of principle. Who gave you this job? Was it your strength or your degrees, or was it Allah Almighty who provided it? Trust Allah and do the right thing.
Q: Especially for converts, who might have non-Muslim family members, how do we maintain tact without becoming too hardline?
A: No one is suggesting you be a hardliner, but at the same time, you shouldn’t be a coward. Some communities unfortunately teach people to stay quiet and submissive. Islam teaches courage, not recklessness. There’s a fine line between the two—don’t be reckless, but be courageous.
Q: A lot of Muslim women suffer in silence due to societal shame, especially in family settings. How do we address that?
A: This is an issue of upbringing (tarbiyyah). We need to teach our children to be strong, to speak up within the proper boundaries and legal framework. If we teach them to always be silent, to never object or voice their opinions, we are raising cowards. Unfortunately, this is the reality in many communities.
Q: What should a student do if protesting at university could threaten their degree, and their parents urge them to be obedient?
A: Ultimately, the student must decide for themselves and trust in Allah. You should never compromise your principles, even if they threaten to take away your degree. Your degree is the result of your hard work, not something they can just take away. They use threats to silence you, but you should stand firm. In the long run, you’ll regret backing down, but you’ll never regret standing up for what’s right.
Q: Some argue that protests and demonstrations won’t change the system. What’s your take?
A: The purpose of protesting is not always to change the system immediately. Sometimes it’s about not letting the system change you. You stand for the truth and defend the oppressed, and by doing so, you ensure you don’t become complicit. The battle is internal—remaining true to your principles.
Q: Whistleblowers take huge risks to expose wrongdoing. Do you agree with this comparison?
A: Yes, as long as it’s done with the right intentions and ethics. Sometimes whistleblowing is misused for personal agendas, but when it’s based on truth, it’s a noble act.
Q: Can we learn from Prophet Muhammad’s (peace be upon him) life how to live by principles?
A: Yes, as Allah Almighty says: “Obey Allah and obey the Messenger.” The Prophet (peace be upon him) is the living example of the Quran. He taught us to support the oppressed, as he said, “Support your brother, whether he is the oppressor or the oppressed,” meaning, if your brother is the oppressor, stop him from doing wrong.
Q: Should we study the early life of Prophet Muhammad (peace be upon him), or focus only on his life after prophethood?
A: His early life is full of lessons. For example, the Hilf al-Fudul—a treaty among the leaders of Quraysh to protect the oppressed. Even after becoming a prophet, he said that if a similar pact were made in Islam, he would join it. This shows the importance of standing for justice.
Q: Obedience seems unpopular today, especially among youth who see rebellion as ‘cool.’ What are your thoughts?
A: There’s a big difference between dictatorship and obedience. Obedience, in Islam, is not dictatorship. The Prophet (peace be upon him) and his successors, like Abu Bakr and Umar, understood this clearly. They said, ‘If we disobey Allah, do not obey us.’ Obedience is tied to righteousness, not blind submission.
Q: Learning obedience to Allah helps me understand the concept of obeying parents, but it’s harder to follow rules that don’t make sense.
A: Even if something doesn’t make sense at first, as long as it’s in line with Shariah, you need to train yourself to obey. Sometimes you won’t understand the wisdom behind a command right away, but this is a test of humility and breaking your ego.
Q: There’s a fine line between obedience and blindly following orders. How do we find the balance?
A: We are slaves to no one except Allah Almighty. We are not meant to follow orders blindly. Shariah is our guideline. If something aligns with Shariah, then we follow it; if not, we don’t. It’s not about my opinion or your opinion—it’s about what the divine guidance says.
Delivered by Shaykh Haytham Tamim to the Convert Club on 30 April 2024. Trancribed by S Jawaid