The Gambian Supreme Islamic Council avoids criticising the oppressive regime of Yahya Jammeh based on the following religious injunctions. However, this text below is not the wholly rationale for their association and turning a blind eye to the dictatorship of Yahya Jammeh. However, the text below is the main basis point in their muteness in not addressing his blatant human rights abuses. There are many other text I'll bring forward to indicate that, their stance is untenable because, if you don't want to criticise a tyrant, then don't be close to him.
If a religious scholar accept the favours and sweet gift of tyrants and praise him in the open amidst all his criminal and irreligious activities, then something is wrong with the scholarly body. Stay tune.
culled from http://www.bilalphilips.com/
Revolt Against Rulers, Presidents, Kings etc (One Aspect of the Islamic view points)
With regard to revolt against the rulers, Imaam at-Tahaawee said: “81. We do not believe in revolt against our leaders and rulers, even if they commit injustice, nor do we pray against them or defy their orders. On the contrary, we believe that obedience to them is a duty and a part of our obedience to Allaah, so long as they do not order anything sinful. We pray for their safety and piety.” (Commentary on the Creed of at-Tahawi, p. 337)
Ibn Abil-‘Izz in his commentary on the above mentioned issue said, “As to the rule that we should obey those in authority even if they are unjust, it is because the evil that would result from revolting against them would be many times worse than the evil which resulted from their injustice. In fact, by patiently bearing their injustice we atone for many of our misdeeds and add to our rewards, for Allaah has only inflicted them upon us on account of our misdeeds. The rule is that the recompense of an act is in accordance with the act itself.” (Commentary on the Creed of at-Tahawi, p. 339)
On the topic of revolt against leaders, Ibn Taymiyyah said, “Where the adverse effects of enjoining the good and forbidding evil outweigh its benefits, it is no longer what Allaah has instructed. It must not be done even if it means abandoning a duty and committing a sin. The believer should fear Allaah when he deals with the servants of Allaah. He is not accountable for their guidance. This is what was meant by the Qur’aanic verse, “O believers, you are responsible for your own souls. He who goes astray cannot hurt you if you are rightly guided.” (5:105) … Many people of innovation, who follow their desires, have set themselves up as enjoiners of good and forbidders of evil, and Jihaad and so on, causing more harm than good. This is why the Prophet (r) commanded that the injustice of leaders be tolerated, and forbade us from fighting them as long as they maintained regular prayers. He said, “Give them their rights and ask Allaah for your rights.” (Collected by at-Tirmithee and authenticated in Saheeh Sunan at-Tirmithee, vol. 2, p. 471, no. 2190).
Consequently, one of the foundations of Ahlus-Sunnah wal-Jamaa‘ah is adhering to the main body of the Muslim community and abstaining from fighting the Imaams or fighting in time of tumult and internal strife. While the people of private whims and fancies, such as the Mu’tazilites, believe that fighting the Imaams is one of the foundations of their faith.” (Enjoining Good Forbidding Evil, pp. 62-4 and Ibn Taymiyyah Expounds on Islam, p. 536)
 Based on the following hadeeth of ‘Ubaadah ibn as-Saamit in which he said, “The Messenger of Allaah (r) called us and we made an oath of allegiance to him. Among the injunctions he made binding upon us was: listening and obedience (to the ameer) in what is pleasing us and what is displeasing, in times of adversity and prosperity, even when somebody is given preference over us, and without disputing the delegation of powers to a man duly invested with them except when we see clear and open disbelief from him, for which we have evidence from Allaah..” (Sahih Muslim, vol. 3, p. 1023, no. 4541)
Waa’il al-Hadramee related that Salamah ibn Yazeed asked Allaah’s Messenger, “Prophet of Allaah, if we have rulers who rule over us and demand that we discharge our obligations towards them, but they don’t discharge their own responsibilities towards us, what do you order us to do?” The Messenger of Allaah avoided giving any answer, so Salamah asked him again, but again he avoided giving an answer. Ash‘ath ibn Qays pulled him aside and the Prophet (s) said, “Listen to them and obey them, for on them will be their burden and on you will be yours.” (Sahih Muslim, vol. 3, p. 1027, no. 4551).
Huthayfah ibn al-Yamaan said, “Messenger of Allaah, no doubt, we had an evil time and God brought us a good time in which we are now living. Will there be a bad time after this good time?” He said, “Yes” I asked: Will there be a good time after this bad time? He replied: “Yes.” I then asked: Will there be a bad time after this good time? He again said: “Yes.” I asked: How? He then said, “There will be leaders who will not be led by my guidance and who will not adopt my ways. There will be among them men who will have hearts of devils in the bodies of human beings.” I asked: What should I do, O Messenger of Allaah, if I happen to live in that time? He replied, “You will listen to the Ameer and carry out his orders; even if your back is flogged and your wealth is snatched, you should listen and obey.” (Sahih Muslim, vol. 3, p. 1029, no. 4554)
‘Awf ibn Maalik related that the Messenger of Allaah (r) said, “The best of your rulers are those whom you love and who love you, who invoke God’s blessings upon you and you invoke His blessings upon them. And the worst of your rulers are those whom you hate and who hate you, and whom you curse and who curse you.” It was asked: Shouldn’t we overthrow them with the help of the sword? He replied, “No, as long as they establish prayer among you. If you then find anything detestable in them, you should hate their administration, but do not withdraw yourselves from their obedience.” (Sahih Muslim, vol. 3, p. 1033, no. 4573) See also no. 4569.
The decision as to whether a ruler has exhibited open disbelief or not should be left to the leading scholars to determine in order to avoid hasty judgements of heresy and the costly consequences of premature revolt and rebellion