The Rebellion Against A Muslim Ruler

REBELLION AGAINST A
MUSLIM RULER
Special Thanks to my teacher and mentor Abu Nuh Hanafi and Special Thanks
to my beloved Brother in Deen Khalid Abdullah
Compiled and authored by:

Muhammad Raza Ul Mun’im Ibn Muhammad Hanafi Athari
‫سو َل َوأُو ِلي ْاﻷ َ ْم ِر ِمنكُ ْم ۖ فَإِن‬ ‫يَا أَيﱡ َها الﱠذِينَ آ َمنُوا أَ ِطيعُوا ﱠ َ َوأَ ِطيعُوا ﱠ‬
ُ ‫الر‬
‫ول ِإن ُكنت ُ ْم تُؤْ ِمنُونَ ِبا ﱠ ِ َو ْاليَ ْو ِم‬
ِ ‫س‬ ‫ش ْيءٍ فَ ُردﱡوهُ ِإلَى ﱠ ِ َو ﱠ‬
ُ ‫الر‬ َ ‫تَنَازَ ْعت ُ ْم فِي‬
‫يﻼ‬ َ ‫ْاﻵ ِخ ِر ۚ ٰذَ ِل َك َخي ٌْر َوأ َ ْح‬
ً ‫س ُن تَأ ْ ِو‬
O you who have faith, obey Allah and obey the Messenger and those invested
with authority among you. If you disagree over something, refer it to Allah and
the Messenger if you truly believe in Allah and the Last Day. That is better and
most suitable for determination.
Surat al-Nisa’ 4:59

‫عو َعلَ ْي ِه ْم‬
ُ ْ‫اروا َو َﻻ نَد‬
ُ ‫ورنَا َو ِإ ْن َج‬ ِ ‫علَى أَئِ ﱠمتِنَا َو ُو َﻻةِ أ ُ ُم‬َ ‫َو َﻻ ن ََرى ا ْل ُخ ُرو َج‬
ً‫ضة‬َ ‫ع ِة ﱠ ِ َع ﱠز َو َج ﱠل فَ ِري‬ َ ‫طا‬ َ ‫عت َ ُه ْم ِم ْن‬
َ ‫طا‬َ ‫طا َع ِت ِه ْم َون ََرى‬ َ ‫َو َﻻ نَ ْن ِزعُ َيدًا ِم ْن‬
ِ‫ح َوا ْل ُم َعافَاة‬
ِ ‫ص َﻼ‬‫عو لَ ُه ْم ِبال ﱠ‬ ُ ‫صيَ ٍة َونَ ْد‬ِ ‫َما لَ ْم يَأ ْ ُم ُروا ِب َم ْع‬
We do not rebel against our leaders or those in charge of our affairs, even if they
are tyrannical. We do not supplicate against them, nor withdraw from obedience
to them. We view obedience to them as obedience to Allah Almighty, an
obligation, as long as they do not order disobedience to Allah. We supplicate on
their behalf for righteousness and wellness.
‘Al-‘Aqeedah al-Tahawiyyah by Abu Ja’far Ahmed al-Tahawi
Evidence from the Qur’an on obedience to the
Muslim ruler
Allah The Most Glorified, The Most High says:
ْ ‫الرسُو َل َوأُو ِلي ْاﻷ َ ْم ِر ِمن ُك ْم ۖ فَإِن تَنَازَ ْعت ُ ْم فِي ش‬

ٍ‫َيء‬ ‫َيا أَ ﱡي َها الﱠذِينَ آ َم ُنوا أ َ ِطي ُعوا ﱠ َ َوأ َ ِطيعُوا ﱠ‬
‫يﻼ‬ َ ْ‫سو ِل إِن ُكنتُ ْم تُؤْ ِمنُونَ ِبا ﱠ ِ َو ْال َي ْو ِم ْاﻵ ِخ ِر ۚ ٰذَلِكَ َخي ٌْر َوأَح‬
ً ‫سنُ تَأْ ِو‬ ‫فَ ُردﱡوهُ إِلَى ﱠ ِ َو ﱠ‬
ُ ‫الر‬
O you who have faith, obey Allah and obey the Messenger and those invested with authority among
you. If you disagree over something, refer it to Allah and the Messenger if you truly believe in Allah
and the Last Day. That is better and most suitable for determination.
[Surat al-Nisa’ 4:59]
Imam Hafiz Ibn Kathir writes:
Al-Bukhari recorded that Ibn Àbbas said that the Ayah,
‫سو َل َوأ ُ ْو ِلى اﻻﱞ ْم ِر ِم ْن ُكم‬ ‫أ َ ِطيعُواْ ﱠ َ َوأ َ ِطيعُواْ ﱠ‬

ُ ‫الر‬
(Obey Allah and obey the Messenger, and those of you who are in authority.) "Was revealed about
Àbdullah bin Hudhafah bin Qays bin Àdi, who the Messenger of Allah ‫ ﷺ‬sent on a military
expedition." This statement was collected by the Group, with the exception of Ibn Majah At-Tirmidhi
said, "Hasan, Gharib". Imam Ahmad recorded that Àli said, "The Messenger of Allah ‫ ﷺ‬sent a troop
under the command of a man from Al-Ansar. When they left, he became angry with them for some
reason and said to them, `Has not the Messenger of Allah ‫ ﷺ‬commanded you to obey me' They said,
`Yes.' He said, `Collect some wood,' and then he started a fire with the wood, saying, Ì command you
to enter the fire.' The people almost entered the fire, but a young man among them said, `You only ran
away from the Fire to Allah's Messenger ‫ﷺ‬. Therefore, do not rush until you go back to Allah's
Messenger ‫ﷺ‬, and if he commands you to enter it, then enter it.' When they went back to Allah's
Messenger ‫ﷺ‬, they told him what had happened, and the Messenger said,
‫عةُ فِي ْال َم ْع ُروف‬ ‫ إِ ﱠن َما ﱠ‬،‫لَ ْو دَخ َْلت ُ ُموهَا َما خ ََرجْ ت ُ ْم مِ ْن َها أ َ َبدًا‬
َ ‫الطا‬
(Had you entered it, you would never have departed from it. Obedience is only in righteousness.)"
This Hadith is recorded in the Two Sahihs. Abu Dawud recorded that Àbdullah bin Ùmar said that
the Messenger of Allah ‫ ﷺ‬said,
‫عة‬
َ ‫طا‬ ِ ‫ فَإِذَا أ ُ ِم َر ِب َم ْع‬،ٍ‫ص َية‬
َ ‫ص َي ٍة فَ َﻼ َس ْم َع َو َﻻ‬ ِ ‫ َما لَ ْم يُؤْ َم ْر ِب َم ْع‬،َ‫عةُ َعلَى ْال َم ْر ِء ْال ُم ْس ِل ِم فِي َما أ َ َحبﱠ َوك َِره‬ ‫س ْم ُع َو ﱠ‬
َ ‫الطا‬ ‫ال ﱠ‬
(The Muslim is required to hear and obey in that which he likes and dislikes, unless he was
commanded to sin. When he is commanded with sin, then there is no hearing or obeying.) This Hadith
is recorded in the Two Sahihs. Ùbadah bin As-Samit said, "We gave our pledge to Allah's Messenger
‫ ﷺ‬to hear and obey (our leaders), while active and otherwise, in times of ease and times of difficulty,
even if we were deprived of our due shares, and to not dispute this matter (leadership) with its rightful
people. The Prophet said,
‫ ِع ْندَ ُك ْم فِي ِه مِنَ ﷲِ ب ُْرهَان‬،‫إِ ﱠﻻ أَ ْن ت ََر ْوا ُك ْف ًرا َب َوا ًحا‬

(Except when you witness clear Kufr about which you have clear proof from Allah.) This Hadith is
recorded in the Two Sahihs. Another Hadith narrated by Anas states that the Messenger of Allah ‫ﷺ‬
said,
َ ْ‫ي كَأ َ ﱠن َرأ‬
‫سهُ زَ ِبيبَة‬ َ ‫ َوإِ ْن أ ُ ِ ّم َر‬،‫ا ْس َمعُوا َوأ َ ِطيعُوا‬
َ ‫علَ ْي ُك ْم‬
‫ع ْبدٌ َح َب ِش ﱞ‬
(Hear and obey (your leaders), even if an Ethiopian slave whose head is like a raisin, is made your
chief.) Al-Bukhari recorded this Hadith. Umm Al-Husayn said that she heard the Messenger of Allah
‫ ﷺ‬giving a speech during the Farewell Hajj, in which he said;
‫ ا ْس َمعُوا لَهُ َوأ َ ِطيعُوا‬،ِ‫ب ﷲ‬

ِ ‫علَ ْي ُك ْم َع ْبدٌيَقُودُ ُك ْم ِب ِكتَا‬
َ ‫َولَ ِو ا ْستُعْمِ َل‬
(Even if a slave was appointed over you, and he rules you with Allah's Book, then listen to him and
obey him.) Muslim recorded this Hadith. In another narration with Muslim, the Prophet said,
‫ع ْبدًا َح َبشِيا َم ْجدُوعًا‬

َ
(Even if an Ethiopian slave, whose nose was mutilated...) In the Two Sahihs, it is recorded that Abu
Hurayrah said that the Messenger of Allah ‫ ﷺ‬said,
‫صانِي‬
َ ‫ع‬ ِ ‫صى أَ ِم‬
َ ْ‫يري فَقَد‬ َ ‫ َو َم ْن‬،‫عنِي‬
َ ‫ع‬ َ َ‫يري فَقَدْ أ‬
َ ‫طا‬ ِ ‫ع أَ ِم‬ َ َ ‫ َو َم ْن أ‬،‫ﷲ‬
َ ‫طا‬ َ ‫صى‬ َ ْ‫صانِي فَقَد‬
َ ‫ع‬ َ ‫ َو َم ْن‬،‫ﷲ‬
َ ‫ع‬ َ ‫ع‬ َ َ‫طا َعنِي فَقَدْ أ‬
َ ‫طا‬ َ َ ‫َم ْن أ‬
(Whoever obeys me, obeys Allah, and whoever disobeys me, disobeys Allah. Whoever obeys my
commander, obeys me, and whoever disobeys my commander, disobeys me.) This is why Allah said,
َ ‫أَطِ يعُواْ ﱠ‬
(Obey Allah), adhere to His Book,
‫سو َل‬ ‫َوأ َ ِطيعُواْ ﱠ‬

ُ ‫الر‬
(and obey the Messenger), adhere to his Sunnah,
‫َوأ ُ ْو ِلى اﻻﱞ ْم ِر ِم ْن ُك ْم‬

(And those of you who are in authority) in the obedience to Allah which they command you, not what
constitutes disobedience of Allah, for there is no obedience to anyone in disobedience to Allah, as we
mentioned in the authentic Hadith,
‫عةُ فِي ْال َم ْع ُروف‬ ‫ِإ ﱠن َما ﱠ‬

َ ‫الطا‬
(Obedience is only in righteousness.)
[Tafsir Ibn Kathir]
Shaykh Abdurahman As-Sa’di writes:
Then Allah instructs us to obey Him and to obey His Messenger by doing that which they command,
doing what is obligatory and encouraged, and avoiding that which they prohibit. He also instructs us
to obey those in authority, such as rulers, governors and scholars, because people’s religious and
worldly affairs cannot be put in order except by obeying those who are in authority, in obedience to
Allah and seeking that which is with Him. But that is on condition that they do not enjoin
disobedience to Allah; if they do so, then there should not be any obedience to any created being if it
involves disobedience towards the Creator. Perhaps this is the reason why the verb (‘obey’) is not
repeated with regard to those who are in authority, but it is mentioned with regard to the Messenger.
That is because the Messenger only enjoins obedience to Allah, and whoever obeys him has obeyed
Allah; but when it comes to those who are in authority, the command to obey them is stipulated on
condition that it does not involve any sin.
[Tafsir As-Sa’di]
Evidence from the Sunnah on obedience to the
Muslim ruler
There are numerous ahadith which clearly legislate the obedience to the Muslim ruler even if the ruler
is tyrannical or does not act upon the guidance of our beloved Prophet Muhammad Peace Be Upon
Him. These ahadith are mentioned below.
Narrated Zaid bin Wahab:

I passed by a place called Ar-Rabadha and by chance I met Abu Dhar and asked him, "What has
brought you to this place?" He said, "I was in Sham and differed with Muawiya on the meaning of
(the following verses of the Qur'an): 'They who hoard up gold and silver and spend them not in the
way of Allah.' (9.34). Muawiya said, 'This verse is revealed regarding the people of the scriptures." I
said, it was revealed regarding us and also the people of the scriptures." So, we had a quarrel and
Mu'awiya sent a complaint against me to Uthman. Uthman wrote to me to come to Medina, and I
came to Medina. Many people came to me as if they had not seen me before. So, I told this to
Ùthman who said to me, "You may depart and live nearby if you wish." That was the reason for my
being here for even if an Ethiopian had been nominated as my ruler, I would have obeyed him.
[Sahih al-Bukhari 1406]
Narrated Ibn Ùmar:

The 'Prophet said, "It is obligatory for one to listen to and obey (the ruler's orders) unless these orders
involve one disobedience (to Allah); but if an act of disobedience (to Allah) is imposed, he should not
listen to or obey it."
Narrated Abu Huraira: That heard Allah's Messenger (‫ )ﷺ‬saying, "We are the last but will be the
foremost to enter Paradise)." The Prophet added, "He who obeys me, obeys Allah, and he who
disobeys me, disobeys Allah. He who obeys the chief, obeys me, and he who disobeys the chief,
disobeys me. The Imam is like a shelter for whose safety the Muslims should fight and where they
should seek protection. If the Imam orders people with righteousness and rules justly, then he will be
rewarded for that, and if he does the opposite, he will be responsible for that."
[Sahih al-Bukhari 2956, 2957]
Narrated Ibn Àbbas:

The Prophet (‫ )ﷺ‬said,
"Whoever disapproves of something done by his ruler then he should be patient, for whoever disobeys
the ruler even a little (little = a span) will die as those who died in the Pre-Islamic Period of
Ignorance. (i.e., as rebellious Sinners).
Narrated Ibn Àbbas:

The Prophet (‫ )ﷺ‬said, "Whoever notices something which he dislikes done by his ruler, then he should
be patient, for whoever becomes separate from the company of the Muslims even for a span and then
dies, he will die as those who died in the pre-lslamic period of Ignorance (as rebellious sinners).
(Fath-ul-Bari page 112, Vol. 16)

Narrated Junada bin Abi Umaiya:
We entered upon 'Ubada bin As-Samit while he was sick. We said, "May Allah make you healthy. Will
you tell us a Hadith you heard from the Prophet (‫ )ﷺ‬and by which Allah may make you benefit?" He
said, "The Prophet (‫ )ﷺ‬called us and we gave him the Pledge of allegiance for Islam, and among the
conditions on which he took the Pledge from us, was that we were to listen and obey (the orders) both
at the time when we were active and at the time when we were tired, and at our difficult time and at
our ease and to be obedient to the ruler and give him his right even if he did not give us our right, and
not to fight against him unless we noticed him having open Kufr (disbelief) for which we would have
a proof with us from Allah."
Narrated Usaid bin Hudair:

A man came to the Prophet (‫ )ﷺ‬and said, "O Allah's Messenger (‫ !)ﷺ‬You appointed such-and-such
person and you did not appoint me?" The Prophet (‫ )ﷺ‬said, "After me you will see rulers not giving
you your right (but you should give them their right) and be patient till you meet me."
Narrated Anas bin Malik: Allah's Messenger (‫ )ﷺ‬said, "You should listen to and obey, your ruler even
if he was an Ethiopian (black) slave whose head looks like a raisin."
Narrated 'Ubada bin As-Samit:

We gave the oath of allegiance to Allah's Messenger (‫ )ﷺ‬that we would listen to and obey him both at
the time when we were active and at the time when we were tired and that we would not fight against
the ruler or disobey him, and would stand firm for the truth or say the truth wherever we might be,
and in the Way of Allah we would not be afraid of the blame of the blamers. (See Hadith No. 178 and
320)
Abu Dharr reported:

My friend (the Holy Prophet) bade me to hear and obey (the ruler) even if he is a slave
having his feet and arms cut off, and observe prayer at its prescribed time. (And further said):
It you find people having observed the prayer, you in fact saved your prayer, otherwise (if
you join with them) that would be a Nafl prayer for you.
[Sahih Muslim 648c]
It has been narrated on the authority of" Ubida who learnt the tradition from his father who, in turn,
learnt it from his own father. 'Ubada's grandfather said: The Messenger of Allah (‫ )ﷺ‬took an oath of
allegiance from us on our listening to and obeying the orders of our commander in adversity and
prosperity, in pleasure and displeasure (and even) when somebody is given preference over us, on our
avoiding to dispute the delegation of powers to a person deemed to be a fit recipient thereof (in the
eye of one who delegates it) and on our telling the truth in whatever position we be without fearing in
the matter of Allah the reproach of the reproacher.
[Sahih Muslim 1709e]

This hadith has been narrated on the authority of 'Ubada b. Walid with the same chain of transmitters.
[Sahih Muslim 1709f]
The same tradition has been handed down through more than one chain of transmitters.
[Sahih Muslim 1709g]
It has been narrated on the authority of Junida b. Abu Umayya who said: We called upon 'Ubada b.
Samit who was ill and said to him:
May God give you health I Narrate to us a tradition which God may prove beneficial (to us) and
which you have heard from the Messenger of Allah (‫)ﷺ‬. He said: The Messenger of Allah (‫ )ﷺ‬called
us and we took the oath of allegiance to him. Among the injunctions he made binding upon us was:
Listening and obedience (to the Amir) in our pleasure and displeasure, in our 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 (Obedience shall be accorded to him in all circumstances) except when
you have clear signs of his disbelief in (or disobedience to) God-signs that could be used as a
conscientious justification (for non-compliance with his orders).
[Sahih Muslim 1709h]
It has been narrated by Abu Huraira that the Prophet (may peace be upon him) said: Banu Isra'il were
ruled over by the Prophets. When one Prophet died, another succeeded him; but after me there is no
prophet and there will be caliphs and they will be quite large in number. His Companions said: What
do you order us to do (in case we come to have more than one Caliph)? He said: The one to whom
allegiance is sworn first has a supremacy over the others. Concede to them their due rights (i. e. obey
them). God (Himself) will question them about the subjects whom He had entrusted to them.
[Sahih Muslim 1842a]
The same tradition has been transmitted by a different chain of narrators.
[Sahih Muslim 1842b]
It has been narrated on the authority of Alqama b. Wai'l al-Hadrami who learnt the tradition from his
father. The latter said: Salama b. Yazid al-ju'afi asked the Messenger of Allah (‫)ﷺ‬: Prophet of Allah,
what do you think if we have rulers who rule over us and demand that we discharge our obligations
towards them, but they (themselves) do not discharge their own responsibilities towards us? What do
you order us to do? The Messenger of Allah (‫ )ﷺ‬avoided giving any answer. Salama asked him again.
He (again) avoided giving any answer. Then he asked again-it was the second time or the third time-
when Ash'ath b. Qais (finding that the Prophet was unnecessarily being pressed for answer) pulled
him aside and said: Listen to them and obey them, for on them shall he their burden and on you shall
be your burden.

It has been narrated through a different chain of transmitters, on the authority of Simak who said:
Ash'ath b. Qais pulled him (Salama b. Yazid) when the Messenger of Allah (‫ )ﷺ‬said: Listen to them
and obey them, for on them shall be the burden of what they do and on you shall be the burden of
what you do.
Narrated through a different chain of transmitters, on the authority of Hudhaifa b. al-Yaman who said:
Messenger of Allah, no doubt, we had an evil time (i. e. the days of Jahiliyya or ignorance) and God
brought us a good time (i. e. Islamic period) through which we are now living Will there be a bad time
after this good time? He (the Holy Prophet) said: Yes. I said: Will there be a good time after this bad
time? He said: Yes. I said: Will there be a bad time after good time? He said: Yes. I said: How?
Whereupon he 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 the hearts of devils in the bodies of human
beings. I said: What should I do. Messenger of Allah, if I (happen) to live in that time? He replied:
You will listen to the Amir and carry out his orders; even if your back is flogged and your wealth is
snatched, you should listen and obey.
It has been narrated on the authority of Abu Huraira that the Messenger of Allah (‫ )ﷺ‬said: One who
defected from obedience (to the Amir) and separated from the main body of the Muslims - if he died
in that state-would die the death of one belonging to the days of Jahiliyya (i.e., would not die as a
Muslim). One who fights under the banner of a people who are blind (to the cause for which they are
fighting, i.e. do not know whether their cause is just or otherwise), who gets flared up with family
pride, calls (people) to fight for their family honour, and supports his kith and kin (i.e. fights not for
the cause of Allah but for the sake of this family or tribe) - if he is killed (in this fight), he dies as one
belonging to the days of Jahiliyya. Whoso attacks my Ummah (indiscriminately) killing the righteous
and the wicked of them, sparing not (even) those staunch in faith and fulfilling not his promise made
with those who have been given a pledge of security - he has nothing to do with me and I have
nothing to do with him.
The same tradition has been narrated by the same authority through another chain of transmitters with
a slight difference in wording.
It has been narrated (through a different chain of transmitters) on the authority of Abu Huraira that the
Messenger of Allah (‫ )ﷺ‬said: Whoever defects from obedience (to the Amir) and separates from the
main body of the Muslim - and dies in that state - dies the death of one belonging to the days of
Jahiliyya. And he who is killed under the banner of a man who is blind (to the cause for which he is
fighting), who gets flared up with family pride and fights for his tribe is not from my Ummah, and
whosoever from my followers attacks my followers (indiscriminately) killing the righteous and the
wicked of them, sparing not (even) those staunch in faith and fulfilling not his obligation towards
them who have been given a pledge (of security), is not from me (i.e. is not my follower).
[Sahih Muslim 1848c]
This hadith has been narrated on the authority of Jarir with the same chain of transmitters with a slight
variation in wording.
[Sahih Muslim 1848d]

It has been narrated on the authority of Ibn 'Abbas that the messenger of Allah (‫ )ﷺ‬said: One who
found in his Amir something which he disliked should hold his patience, for one who separated from
the main body of the Muslims even to the extent of a handspan and then he died would die the death
of one belonging to the days of Jahiliyya.
It has been narrated (through a different chain of transmitters) on the authority of Ibn Abbas that the
Messenger of Allah (may peace be upon him) said: One who dislikes a thing done by his Amir should
be patient over it, for anyone from the people who withdraws (his obedience) from the government,
even to the extent of a handspan and died in that conditions, would die the death of one belonging to
the days of Jahiliyya.
It has been narrated on the authority of Ibn 'Abdullah al-Bajali that the Messenger of Allah (‫ )ﷺ‬said:
One who is killed under the banner of a man who is blind (to his just cause), who raises the slogan of
family or supports his own tribe, dies the death of one belonging to the days of Jahiliyya.
[Sahih Muslim 1850]
It has been reported on the authority of Nafi, that 'Abdullah b. Umar paid a visit to Abdullah b. Muti'
in the days (when atrocities were perpetrated on the People of Medina) at Harra in the time of Yazid
b. Mu'awiya. Ibn Muti' said: Place a pillow for Abu 'Abd al-Rahman (family name of 'Abdullah b.
'Umar). But the latter said: I have not come to sit with you. I have come to you to tell you a tradition I
heard from the Messenger of Allah (‫)ﷺ‬. I heard him say: One who withdraws his band from
obedience (to the Amir) will find no argument (in his defence) when he stands before Allah on the
Day of Judgment, and one who dies without having bound himself by an oath of allegiance (to an
Amir) will die the death of one belonging to the days of Jahiliyya.
It has been narrated on the authority of Ibn 'Umar that he visited Ibn Muti', and related from the
Prophet (‫ )ﷺ‬the tradition that has gone before.
The same tradition has been transmitted by a different chain of narrators.
It has been narrated on the authority of Umm Salama that the Messenger of Allah (‫ )ﷺ‬said: In the near
future there will be Amirs and you will like their good deeds and dislike their bad deeds. One who
sees through their bad deeds (and tries to prevent their repetition by his band or through his speech), is
absolved from blame, but one who hates their bad deeds (in the heart of his heart, being unable to
prevent their recurrence by his hand or his tongue), is (also) safe (so far as God's wrath is concerned).
But one who approves of their bad deeds and imitates them is spiritually ruined. People asked (the
Holy Prophet): Shouldn't we fight against them? He replied: No, as long as they say their prayers.

It has been narrated (through a different chain of transmitters) on the authority of Umm Salama (wife
of the Holy Prophet) that he said: Amirs will be appointed over you, and you will find them doing
good as well as bad deeds. One who hates their bad deeds is absolved from blame. One who
disapproves of their bad deeds is (also) safe (so far as Divine wrath is concerned). But one who
approves of their bad deeds and imitates them (is doomed). People asked: Messenger of Allah,
shouldn't we fight against them? He replied: No, as long as they say their prayer. (" Hating and
disapproving" refers to liking and disliking from the heart.)
Another version of the tradition narrated on the same authority attributes the same words to the
Messenger of Allah (‫ )ﷺ‬except that it replaces kariha with ankhara and vice versa.
It has been narrated on the authority of 'Auf b. Malik that the Messenger of Allah (‫ )ﷺ‬said: The best
of your rulers is 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 (by those present): Shouldn't we
overthrow them with the help of the sword? He said: 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.
It has been narrated on the authority of Auf b. Malik al-Ashja'i who said that he heard the Messenger
of Allah (‫ )ﷺ‬say: The best of your rulers is those whom you love and who love you, upon whom you
invoke God's blessings and who invoke His blessing upon you. And the worst of your rulers are those
whom you hate and who hate you, who curse you and whom you curse. (Those present) said:
Shouldn't we overthrow them at this? He said: No, as long as they establish prayer among you. No, as
long as they establish prayer among you. Mind you! One who has a governor appointed over him and
he finds that the governor indulges in an act of disobedience to God, he should condemn the
governor's act, in disobedience to God, but should not withdraw himself from his obedience. Ibn Jabir
said: Ruzaiq narrated to me this hadith. I asked him: Abu Miqdam, have you heard it from Muslim b.
Qaraza or did he describe it to you and he heard it from 'Auf (b. Malik) and he transmitted this
tradition of Allah's Messenger (‫ ?)ﷺ‬Upon this Ruzaiq sat upon his knees and facing the Qibla said: By
Allah, besides Whom there is no other God, I heard it from Muslim b. Qaraza and he said that te had
heard it from Auf (b. Malik) and he said that he had heard it from the Messenger of Allah (‫)ﷺ‬.
The above hadith has been narrated through additional chains of transmitters.

Early Scholars on obedience to the Muslim
ruler
Umar Ibn Al-Khattab May Allah Be Pleased with Him (died 23H) said to Suwayd Ibn Ghaflah:
“O Abu Umayyah! Indeed, I do not know, perhaps I will not see you again after this year. So even if a
crippled Abyssinian slave is placed [as a ruler] in charge of your affairs, hear and obey him. And if he
beats your back, be patient. If he denies you [your rights], be patient. If he desires to command you
with a matter that causes you deficiency in [acting on] your Religion, then say: ‘I hear and obey, my
blood, not my Religion.’ But do not split away from the body of the Muslims [under his rule].”
[Ibn Abi Shaybah in Al-Musannaf, 6/544 no. 33711; Al-Khallāl in As-Sunnah, 1/111 no. 54; Al-
Ājurri in Ash-Sharī’ah, 1/161, no. 71, others with an authentic chain]
Imam Barbaharee Rahimahullah writes in his book Sharh as-Sunnah;

“It is obligatory to listen to the (Muslim) leaders, and obey them in what Allah loves and is pleased
with. And whoever becomes the Khalifah by consensus of the people as well as their being pleased
with him is regarded as the leader of the believers. It is not permissible for anyone to spend a night
without considering that he is a leader regardless of whether he (the leader) is righteous or immoral.”
In the explanation of this book, His Eminence Doctor Professor Shaykh Saleh Ibn Fawzan Al Fawzan
writes;
His saying: “And whoever is becomes the Khalifah by the consensus of the people as well as their
being pleased with him is regarded as the leader of the believers.” This is an explanation of how
leadership is conferred (in Islam). Leadership is conferred through one of the following ways:
The first way:
What the author mentioned above; that is, whoever the Muslims choose. However, what is meant by
those Muslims who choose the leader is the Ahl-ul-Hall wal- ‘Aqd (people of experience and
understanding) among the scholars, leaders, statemen and the army commanders. It does not mean
that choosing the leader is for everyone including the children, women, city-dwellers and villagers.
This is because people are required to follow the Ahl-ul-Hal wal 'Aqd. So, if the Ahl-ul-Hall wal
‘Aqd. choose a leader, it becomes obligatory upon the rest (of the people) to obey him. This was what
happened regarding the Khilafah of Abu Bakr as-Siddiq. (edited)
After the demise of the Messenger of Allah H, the Companions were unanimous in the pledge of
allegiance to as-Siddiq. So, the rest of the Ummah followed those who selected as-Siddlq. No room
was left for anyone to participate in the selection. This is because it is one of the specific duties of
Ahl-ul-Hall wal ‘Aqd and so the Muslims selected Abu Bakr, who was the best among them. And this
selection has proofs from the Sunnah of Allah’s Messenger PBUH. (edited)
[Sharh as-Sunnah by Imam Al Barbaharee Rahimahullah, Explanation by Shaykh Saleh Al

Fawzan]
Furthermore, Imam Barbaharee Rahimahullah writes;

Whoever revolts against anyone among the Muslim leaders is a Khariji. And such a person has
certainly renounced allegiance, gone against the narrations and his death is regarded as a death of the
days of Ignorance.
[Sharh as-Sunnah by Imam Al Barbaharee Rahimahullah]

Imam Barbaharee also writes;
Fighting against the leader and revolting against him is not permissible even if he is a tyrant. This is
because of the statement of the Messenger of Allah Peace Be Upon Him to Abu Dharr May Allah Be
Pleased with Him;
“Be patient, even if he is an Abyssinian slave.”
And his saying to the Ansar;
“Be patient, until you meet me at the lake fount.”
Fighting the leader is not part of the Sunnah because it contains corruption of both the world and the
religion.
[Sharh as-Sunnah by Imam Al Barbaharee Rahimahullah, Explanation by Shaykh Saleh Al
Fawzan]
It is for this reason that the Imam of Ahlus-Sunnah wal-Jama’ah, Ahmad Ibn Hanbal (d. 241H) stated
in his work, Usūlus-Sunnah as is recorded in Sharh Usūlil-I’tiqād of Al-Lālikā’ee (1/161):
“It is not permissible for anyone among the people to fight the ruler and nor to rise up against him.
And whosoever does that is an innovator, upon other than the Sunnah and upon other than the Straight
Path.”
[Sharh Usūlil-I’tiqād of Al-Lālikā’ee (1/161)]
Abul-Ḥārith Aḥmad b. Muḥammad Al-Ṣāìgh, the close and respected friend of Imām Aḥmad,
reports: I asked Abū ‘Abdillāh (Imām Aḥmad) about something that had occurred in Baghdād, and
[because of which] some people were considering revolting [against the ruler]. I said, “O Abū
‘Abdillāh, what do you say about taking part in the revolt with these people?” He decried it and
started saying, “Subḥānallāh! The blood [of the people], the blood [of the people]! I do not believe in
this and I do not tell others to do it. For us to suffer our situation in patience is better than the fitnah
(tribulation) in which blood is spilt, property is taken, and the prohibited are violated (e.g., the honor
of women). Do you not know what happened to the people (in the days of the previous fitnah)?” I
said, “And the people today, Abū ‘Abdillāh, are they not in fitnah [because of the ruler]?” He replied,
“If so, it is a limited fitnah, but if the sword is raised, the fitnah will engulf everything and there will
be no way to escape. To suffer patiently this [current difficulty], where Allah keeps your religion safe
for you is better for you.” I saw him decry revolting against the leaders, and say, “[Do not spill the
people’s] blood. I do not believe in this and I do not command it.”
[Abū Bakr Al-Khallāl, Al-Sunnah article 89]
And Ahmad ibn Hanbal, may Allah have mercy on him, said: ‫ان فَإِ ﱠن َس ْيفَهُ َم ْسلُو ٌل‬
ِ ‫ط‬َ ‫ض ِبالس ْﱡل‬ َ
ُ ‫ﻻ يُتَعَ ﱠر‬Do not
confront the ruler, for his sword is unsheathed.
[Jāmi’ al- ‘Ulūm wal-Ḥikam, 34]
Imam Ahmad Ibn Hanbal Rahimahullah said: “Seventy Tabioon, the Imams of the Muslims and the
scholars of the world, are in agreement about not revolting against the ruler even If he was to be
unjust. This is Sunnah. Stick to it and you will be saved.”
[Manaqib Al Imam Ahmad, page 242]

Imam Ahmad said in Usool Sunnah: Whoever revolts against a leader from among the leaders of the
Muslims, after the people had agreed upon him and united themselves behind him, after they had
affirmed the Khilafah (leadership) for him, in whatever way this Khilafah may have been, by their
pleasure and acceptance or by (his] force and domination [over them], then this revolter has disobeyed
the Muslims, and has contradicted the narrations of the Messenger of Allah Peace Be Upon Him. And
if the one who revolted against the ruler died, he would have died the death of ignorance. And the
killing of the one in power is not lawful, and nor is it permissible for anyone amongst the people to
revolt against him. Whoever does that is an innovator, (and is] upon other than the Sunnah and the
[correct] path.
Shaykh Al-Islām Ibn Taymiyyah Rahimahullah said: “Being patient with the tyranny of the rulers is a
fundamental principle (asl) from the fundamentals of Ahlus-Sunnah wal-Jamā’ah.”
[Majmoo’ Al-Fatāwa 28/179]
Al-Imām Ibn Taymiyyah (d. 728H) stated: “There have not been a people who revolted against their
ruler except that their condition after their rebellion was worse than before they rebelled.”
[Minhāj As-Sunnah 3/231]
Shaykh Al Islam Ibn Taymiyyah Rāhimahullah said: “. that he (the ruler) is to be obeyed absolutely.”
[Foundations of the Sunnah, page 38]
Shaykh Al-Islām Ibn Taymiyyah (died 728H) stated: “The best and most excellent of the Muslims
forbade from rebellion (khurooj) and fighting in times of fitnah as was the stance of Abdullah Ibn
‘Umar, Sa’eed Ibn Musayyib, Ali Ibn Al-Husayn, and other than them. They prohibited the people [of
Madinah] in the year of Harrah to rebel against Yazeed Ibn Mu’āwiyah just as Al-Hasan Al-Basri,
Mujāhid and others prohibited revolt during the fitnah of Ibn Al-Ash’ath (who rose against Al-Hajjāj).
So based upon this, the affair of Ahlus-Sunnah was established and settled upon abandonment of
fighting in times of fitnah due to the authentic and firmly-established ahādīth reported from the
Prophet (‫)ﷺ‬. So Ahlus-Sunnah started to mention these narrations in their ‘Aqeedah (Creed) and they
commanded with patience in the face of the tyranny of the rulers, and not to fight them. This came
about even though a large number of the people of knowledge and religion [before this] had fought
during fitnah.”
[Minhāj As-Sunnah An-Nabawiyyah, 4/529-530]
"In addition, Ahl As-Sunnah Wa Al-Jama’ah do not pronounce disbelief on ahl al-qiblah (the people
of the qiblah i.e., Muslims) due to an act of disobedience or major sin as the Khawarij do. Rather, the
faith-based brotherhood remains despite the existence of sins. As Allah says: "O you who have
believed, prescribed for you is legal retribution for those murdered – the free for the free, the slave for
the slave, and the female for the female. But whoever overlooks from his brother [i.e., the killer]
anything, and then there should be a suitable follow-up and payment to him [i.e., the deceased's heir
or legal representative] with good conduct. This is alleviation from your Lord and a mercy. But
whoever transgresses after that will have a painful punishment." [Surah al-Baqarah 2:178] And He
has said: "And if two factions among the believers should fight, then make settlement between the
two. But if one of them oppresses the other, then fight against the one that oppresses until it returns to
the ordinance of Allah. And if it returns, then make settlement between them in justice and act justly.
Indeed, Allah loves those who act justly. The believers are but brothers, so make settlement between
your brothers. And fear Allah that you may receive mercy". [Surah al-Hujurat 49:9-10]
[Al-’Aqidah al-Wasitiyah, section on Al-Iman, taken from the book, notes on Al-Aqidah al-
Wasitiyah, containing the notes of Shaykh Muhammad Salih al-’Uthaymin]
Imām An-Nawawi (died 676H) cited an ijmā’ (consensus) concerning this matter: “As for rebellion
(khurooj) against them and fighting them, then that is harām (prohibited) by ijmā’ (consensus) of the
Muslims, even if the rulers are sinners and oppressors. The ahādeeth I have already mentioned that
carry that meaning are apparent and manifest — and Ahlus-Sunnah have agreed (ijmā’) that a ruler is
not to be removed due to his sin. As for the position stated in the books of fiqh that some of our
colleagues hold, that he is to be removed; and what is cited from Mu’tazilah then the one who says it
is wrong and he is an opposer of the ijmā’. And the Scholars have stated: ‘The reason why it is
forbidden to remove the ruler and it is prohibited to rebel against him is because of the fact that it
leads to fitan (tribulations), the spilling of blood, discord and corruption between the people. And the
corruption that arises in removing him is greater than him remaining in place.”
[Sharhun-Nawawi ‘ala Sahīh Muslim, 12/317]
Ibn Hajr Al-Asqalāni (died 852H) stated: “The rebellion of a group from the Salaf against the
tyrannical ruler, then that was before the establishment of the ijmā’ that prohibited rebellion against
the oppressive ruler.”
[See Mirqāt Al-Mafāteeh Sharh Mishkāt, 2/181]
He also stated: “Ibn Battā said: In the hadeeth is proof forbidding revolt against the ruler, even if he is
tyrannical. The scholars (fuqahā) are in agreement (ijmā’) upon the obligation of obeying the ruler
who came into power by conquest; it is obligatory [therafter] to make jihād alongside him, and
obedience to him is better than rebelling against him… and the scholars made no exception to this
[ijmā’] except if the ruler disbelieves openly and clearly. In that case, there is no obedience to him.
Rather it is obligatory to strive to oust him for the one who has the ability.”
[Fathul-Bāri 13/7]
Al-Qādi Iyyad said: ‘It is said: This differing was only in the beginning. Then the consensus (ijmā’)
was established that forbade rebellion against the rulers. And Allah knows best.”
[Sharh An-Nawawi ‘alā Muslim, 12/318]
“This is a great topic, containing much benefit and due to ignorance of this topic a great mistake has
fallen upon the Sharee’ah…” up until he said, after mentioning that the basis of the Sharee’ah is built
upon the welfare and benefits of the servants: “…The Prophet (Peace & Blessings Be Upon Him)
legislated for his ummah, the obligation of rejecting the evil so that by its rejection, the goodness that
Allaah and His Messenger love is obtained. And when rejecting the evil leads to what is more evil and
more hated by Allaah and His Messenger, then it is not allowed to reject it – even if Allaah hates it
and detests those who perform it (the evil). And this is like rejection [inkaar] against the kings, and
the ones in authority by coming out against them [with arms etc. to fight them] – for verily, that is the
basis and foundation of every evil (sharr) and every tribulation (fitnah) till the end of time.”
[Ilam al-Muwaqqi’een]
And Imam al-Tahawi stated in his famous creed:

We do not recognize the rebellion against our leader or those in charge of our affairs even if they are
unjust, nor do we wish evil for them, nor do we refuse to follow them. We hold that obedience to
them is part of obedience to Allah the Exalted and therefore obligatory as long as they do not
command us to commit sins. We pray for their right guidance and pardon.
[al-Aqīdah al-Ṭaḥāwiyyah]
Al-Hasan al-Basri narrated: Allah’s Messenger (‫ )ﷺ‬mentioned the rulers and the evil rulers, and he
mentioned the leaders and the evil leaders. He stated that the misguidance of some of them will fill
what is between the sky and the earth! So, he was asked: “O Messenger of Allah, should we not strike
them with the sword?” He replied: “No. So long as they establish the prayer, then no.”
[Reported by Al-Imām Nu’aym Ibn Hammād (died 239H) in Kitāb Al-Fitan, 1/185, no. 491]
“A group of Muslims came to al-Hasan al-Basrī seeking a verdict to rebel against al-Hajjāj (a
tyrannical and despotic general). So, they said, “O Abu Saʿīd! What do you say about fighting this
oppressor who has unlawfully spilt blood and unlawfully taken wealth and has done this and done
that?” So, al-Hasan said, “I hold that he should not be fought. If this is a punishment from Allāh, then
you will not be able to remove it with your swords. If this is a trial from Allāh, then be patient until
Allāh’s judgement comes, and He is the best of judges.” So, they left al-Hasan, disagreed with him
and rebelled against al-Hajjāj – so al-Hajjāj killed them all. Al-Hasan used to say, “If the people had
patience when they are being tested by their unjust ruler, it will not be long before Allāh will give
them a way out. However, they always rush for their swords, so they are left with their swords. By
Allāh! Not even for a single day did they bring about any good.”
[Tabaqāt al-Kubrā (7/163-165)]
Sulaimān bin ‘Alī Abū Ukaashah ar-Rabi’ee said:

"When the Fitnah of Ibn al-Asha’th occurred, during the time when Ḥajjāj bin Yūsuf fought, ‘Uqbah
bin ‘Abd al-Ghāfir, Abū al-Jawzā’a, and ‘Abdullāh bin Ghālib, along with a group of their peers, set
out. They entered upon Ḥasan (al-Baṣrī) and said, 'O Abū Sa‘īd, what do you say about the Qiṭāl
(fighting) of this tyrant who has shed prohibited blood, taken prohibited wealth, abandoned Ṣalāh, and
committed various atrocities?' They mentioned some of the evil deeds of Ḥajjāj. Ḥasan replied:
'According to my opinion, you should not fight with him. If it is a punishment from Allah, you cannot
avert Allah's punishment with your swords. And if it is a trial, then be patient until Allah decrees
judgment, for He is the Best of Judges' [Al-A'raf: 87]. They left him, saying, 'Must we follow this
non-Arab (infidel)?' He clarified, 'They were Arabs.' They went out with Ibn al-Asha’th, and as a
result, they were all killed."
[Ṭabaqāt al-Kubrā 7/120]
"And that we do not contend with or attempt to take away the command from those assigned with it
(i.e., the rulers) due to the saying of the Messenger (Peace Be Upon Him) “There are three things
towards which the heart of a Muslim never shows hatred or rancour: Making ones action sincerely for
the sake of Allaah, giving obedience to the rulers (wulaatul-Amr) and sticking to their group
(Jama’ah). For verily, their supplication encompasses those who are behind them (i.e., those whom
they rule over).” Then this is confirmed in His saying: O you who believe! Obey Allaah and obey the
Messenger, and those of you (Muslims) who are in authority. [Surah an-Nisaa (4):59] And that the
sword is not to be raised against (any of) of the Ummah of Muhammad (Peace Be Upon Him). And
Al-Fudayl Bin Iyaad said, “If I had a supplication that would be answered, I would not make it except
for the leader (Imaam) because when the leader becomes righteous, the towns and the servants
become safe and secure.” Ibn al-Mubaarak said (in reference to the above saying of al-Fudayl), “O
teacher of goodness, who would show boldness towards this besides you?”
[Al-Laalikaa’ee in Sharh Usool I’tiqaad Ahlus-Sunnah (2/172), from the book The ‘Aqeedah of
Imaam al-Bukhari]
And Ibn Abil-Izz (d.731H) said in his explanation of Aqeedah -Tahawiyyah: “And as for adhering to
obedience to them (the Rulers), even if they commit oppression, then this is because the evils and
harms that arise on account of rebelling against them is numerous times more than that which occurs
as a result of the oppression of the Rulers themselves. Rather, in having patience over their oppression
there is expiation of sins, and a multiplication of the reward. For Allaah did not empower them over
us, except due to the corruption in our actions, and 'the recompense for an action is its like' (al-jazaa’u
min jins il-’amal). Hence, it is upon us to strive (ijtihaad) in seeking forgiveness, making repentance
and rectification of our actions.”
[Sharh Aqidah at-Tahawiyyah (1/430)]
"From the Sunnah is: Hearing and obeying the Muslim leaders and the Khaleefahs (Ameer-ul-
Muslimeen), the righteous from among them as well as the evil. This is so long as they do not
command us with disobedience to Allaah, for indeed, there is no obedience to anyone if it involves
disobedience to Allaah. It is obligatory to obey: Whoever is given the Khilaafah while the people
agree and are pleased with him, as well as (to obey) the one who fought against the people till he
became the Khaleefah and was proclaimed “Ameer-ul-Mu’mineen.” Opposing him, revolting against
him and sowing the seeds of dissension amongst the Muslims against him is forbidden."
[Lum’at-ul-’Itiqaad (Sufficiency in Creed) by Imaam Ibn Qudaamah Al-Maqdisee, under the

section: Muhammad, The Seal of the Prophets]
“And I hold the obligation of listening to and obeying the Muslim rulers, the righteous amongst them
and the sinful ones, as long as they do not command disobedience to Allaah. And whoever takes hold
of the caliphate and the people have united upon him and are pleased with him, or he has overtaken
them with his sword up until he becomes the caliph, obedience to him is obligatory and it is unlawful
to revolt against him.”
[The letter of Shaykh Muhammad Ibn ‘Abdul-Wahhaab to the inhabitants of al-Qaseem, from the
book, Explanation of the ‘Aqeedah of the Imaam, the Reformer, Muhammad Ibn ‘Abdul-
Wahhaab, Explained by the Noble Shaykh Dr. Saalih Ibn Fawzaan al-Fawzaan]
Imam Al-Ājurri said:

“If you see a group of people lead an armed rebellion against the ruler—just or otherwise—in
which they spill Muslims’ blood indiscriminately and without batting an eye, you should not doubt
for a second that they are wretched deviants—no matter how beautifully they recite the Quran, or
how meticulous they are in their Salah, or how persistent in their fasting, or how attractive their
discourse is.
[Kitab Al Shari’ah, 1/345]
Imam Al-Ājurri said:
Contemporary and classical scholars are unanimous that the Khawarij are an evil lot who disobey
Allah and His Messenger, notwithstanding their prayers, fasting, and striving in worship. The
Khawarij make a pretence of Promoting Virtue and Preventing Vice but that will not benefit them
either because they twist the meanings of the Quran to suit their whims and desires.
Allah, His Messenger, the Four Rightly Guided Caliphs, the Companions, and all those who follow
their guidance have warned us about the Khawarij. They are evil, filthy, repugnant, and whosoever
follows their perverted ways or advocates their ideology, whether in the past or the present, is one
of them.
Their [ideological] ancestor was a man [Dhu Al-Khuwaisirah] who said to the Messenger of Allah
as he was distributing war booty: “O Muhammed, be just (in your distribution) I do not see you
acting justly.” The Messenger of Allah replied: “Woe to you! Who is just if I am not just?” Enraged
by Dhu Al-Khuwaisirah’s insolence, ‘Umar said: “O Messenger of Allah, allow me to kill him!”
But the Messenger of Allah did not permit ‘Omar to do so and said: You will slight your prayers
and fasting in comparison to their prayers and fasting; and they will go to the extreme in the
religion until they abandon it altogether.
In some ahadith, the Messenger of Allah enjoined killing the Khawarij.
During the reign of Caliph ‘Uthman, the Khawarij came forth from various regions, united under
the guise of Promoting Virtue and Preventing Vice, until they stormed Madinah and assassinated
that Rightly-guided Caliph. The Companions who were present in Madinah at the time tried to repel
them, but they were overwhelmed by their enemy.
The Khawarij then rebelled against ‘Ali ibn Abi Talib branding him illegitimate caliph. Their
mantra was: “There is no rule save that of Allah.” When ‘Ali heard this statement he remarked: “A
truthful statement by which they intended falsehood.” ‘Ali. However, and with the help of the
majority of the Companions, turned all his efforts and resources to fighting the Khawarij and
warding off their evil. Thus, ‘Ali’s sword will remain a sword of truth in the fight against the
Khawarij until the Day of Judgement.”
[Kitab Al-Shari’ah 1/325]
Modern Scholars on the obedience to the
Muslim ruler
Shaykh Imam Ibn Uthaymin Rahimahullah was asked about a Muslim ruler who rules by a law other
than the law of Allah. He replied;
A factor that hinders from Takfîr shouldn’t exist when a person performs a disbelieving deed [I.e., if
we are to do Takfîr]. It is therefore mentioned in the authentic Hadîth when the prophet (sallâ Allâhu
‘alayhi wa sallam) was asked if they should fight against the rulers that he said: “Except if you see
clear and explicit disbelief of which you have proof from Allâh.” The disbelief has to be clear and
known and it shouldn’t be possible to misunderstand it. If one can misunderstand it, then one doesn’t
do Takfîr on the person who falls into it (this deed) EVEN IF THE DEED IS DISBELIEF. There is a
difference between the speech and the speaker and (between) the deed and the doer. The deed can be a
defiant sin without the person (whom performs it) being a defiant sinner because there is an obstacle
that hinders him from being it. It can also be disbelief without the person being a disbeliever because
there is an obstacle that hinders him from being is (I.e., a disbeliever). It was nothing other than this
unsound misinterpretation that made the rebellion of the Khawârij harm the Islâmic Ummah.
Khawârij get the idea that the deed is disbelief and (thusly) they revolt, which they said to ‘Alî bin
Abî Tâlib. They were together with ‘Alî bin Abî Tâlib against the army of Shâm. After the peace
treaty between ‘Alî bin Abî Tâlib and Shâm, Khawârij revolted against him after having been with
him. He fought against them and killed them and all praise is due to Allâh. The point lies in the fact
that they revolted against him and said: “You have judged by something other than the law of Allâh.
You have let the human judge.”
As a result, thereof, they revolted against him. Thus, the catastrophe of the Ummah is because of this
misinterpretation. A person can mistakenly get the idea that something is clear and explicit disbelief
and revolt (due to it). It is possible that the deed really is disbelief without its doer being a disbeliever
because of an obstacle (I.e., ignorance, compulsion etc). The rebel believes that this person is free
from excuses and (thus) does the likes of these revolts. Therefore, a person has to make sure not to be
in a hurry with making Takfîr or Tafsîq upon the humans. There is a risk that a person falls into a
clear, defiant sin without knowing about it. When he finds out that it is forbidden, he thanks you
(Jazâk Allâhu khayr) and leaves it. Does this exist? Yes, beyond the shadow of a doubt [it does]. How
can I then judge a person to be a defiant sinner while he hasn’t received the truth? Those you accuse
among the Arab and Muslim rulers can be excused. They have perhaps not received the truth. They
maybe have received it while at the same time somebody made them misunderstand the matter. Thus,
one has to be sensible when it comes to this matter.
Let us say that all of the conditions have been met for us to be allowed to revolt in the way that we
have seen clear and explicit disbelief of which we have proof from Allâh. It is a condition to have
seen it. The disbelief is a condition. That it is clear and explicit is a condition. That we have proof of it
from Allâh is a condition. These are four conditions. His (sallâ Allâhu ‘alayhi wa sallam) words
“except if you see…” are there so that one doesn’t fall victim to baseless rumours. It means that one
should be convinced. The word “disbelief” (Kufr) is there so that one doesn’t get hung up on a defiant
sin. If the ruler is a sinning alcoholic without having fallen into disbelief, then it is not allowed to
revolt against him. The words “clear and explicit” mean that it is definite and that it (the Kufr) can’t
be misinterpreted. The fourth is “of which you have proof from Allâh”. It should thusly not only be
definite according to us. Rather, we should base ourselves on clear and definite evidence. These four
conditions are the conditions for it to be allowed to revolt. However, there is a fifth condition for the
revolt to be obligatory. Is it obligatory for us to revolt against the ruler just because it is allowed? One
has to consider the advantage. Are we able to overthrow him? [If yes] then in this case we revolt. If
we are unable, then we do not revolt. All religious duties are only [duties] if they are doable.
Moreover, if we are able to revolt, then there is a risk that the disadvantage is greater and worse than
if this leader were to keep his (position as a) leader. If we revolt against him and he wins, we become
more humiliated while he becomes even worse in his transgression and disbelief.
These matters require common sense and that it is tethered with the Sharî’ah and that it isn’t led by
emotions. We are in need of emotions in order to have enthusiasm and we are in need of the Sharî’ah
to curb us. We have to have brakes. A car without brakes will crash and a car without power doesn’t
drive.
[Liqâ’ al-Bâb al-Maftûh (51 B)]
His Eminence Shaykh Saleh Al Fawzan was asked,

“What do you say, may Allah preserve you, about a person who states that the issue of rebelling and
opposing the ruler (king, president, government, etc.) is only a matter of Ijtihād (independent,
personal interpretation) and says that there is a difference of opinion regarding the issue among the
Salaf. Therefore, it is not permissible to accuse those who differ in this regard (those who allow
political revolution and opposition) of being innovators or sinners.”
The Shaykh replied,

“This is a lie and slander against the messenger and there is no room for Ijtihād in this issue. The
Prophet PBUH, “Whoever comes to you while you are united in allegiance to one man (leader) among
you and he wants to disunite your unified community, then strike his neck whoever he may be.”
[Ṣaḥīḥ Muslim]
The Prophet PBUH also said, “Whoever splits up the unified community and dies while he is
disuniting the community, then he dies a death of Jāhiliyyah (a pre-Islamic state of ignorance).”
It is impermissible to oppose and rebel against the leader of Muslim affairs. Rather, it is an obligation
to obey him and forbidden to oppose him due to what that entails of bloodshed, disunity, and the
ruining and alienation of a nation. And you all witness now those lands in which people revolted
against their leaders. You see the results such as fighting and killing, bloodshed, and the loss of safety
and security when some of these leaderships are not Muslim governments. But when people rebel
against their leaders, the same thing occurs – that which occurred in Somalia, Afghanistan, Iraq, and
every other place.
What if the ruler is Muslim? It is not allowed to oppose him due to what that will result in of
bloodshed, the loss of security, the opportunity for non-Muslims to gain control over Muslims, and
dissension and division among Muslims.
[This is a translated transcription of a cassette (the first side) titled: “al-Liqā al-Maftūḥ” given in
May, 2004 by Ṣāliḥ al-Fawzān]
Shaykh Abdul Aziz Bin Baz Rahimahullah was asked, “Your Eminence Shaykh, there are people who
think that, because some of the rulers commit major sins, we are obliged to rebel against them and
attempt to change the status quo, even if this results in harm to the Muslims in that country and
despite the many problems that the Muslim world is facing. What is your opinion?”
The Shaykh replied,

Allah (Glorified and Exalted be He) says: “O you who believe! Obey Allâh and obey the
Messenger Muhammad PBUH and those of you (Muslims) who are in authority. (And) if you
differ in anything amongst yourselves, refer it to Allâh and His Messenger PBUH, if you believe
in Allâh and in the Last Day. That is better and more suitable for final determination.”
[an-Nisa: 59]
This Ayah (Qur’anic verse) is a Nas (Islamic text from the Qur’an or the Sunnah) on the obligation of
obedience to the leaders; the rulers and scholars. The authentic Sunnah of the Messenger of Allah
(peace be upon him) explains that this obedience is obligatory, and an enjoined duty regarding
everything that is looked upon as Ma‘ruf (that which is good, beneficial, or fitting by Islamic law and
Muslims of sound intellect).
The Nas from the Sunnah explains the meaning and confines the absoluteness of the Ayah to obeying
the Muslims in authority in what is judged to be Ma‘ruf. It is obligatory for Muslims to obey those in
authority when ordered to do right and good, but not sins. Therefore, if their orders involve any sins,
they must not to be obeyed, but it is still not permissible to rebel against them due to this, as the
Prophet (peace be upon him) said: “Mind you! Anyone who has a ruler appointed over them and
sees him committing some act of disobedience to Allah, should hate his (the ruler’s) act in
disobedience to Allah, but must not withdraw the hand from obedience (to the ruler).”
The Prophet (peace be upon him) also said, “Anyone who abandons obedience (to the ruler) and
withdraws from the Jama‘ah (Muslim main body) and then dies, will die the death of one
belonging to Jahiliyyah (pre-Islamic time of ignorance, i.e. Will die as a pagan).”
He (peace be upon him) also said, “A Muslim must hear and obey, in things they like or dislike,
unless they are ordered to commit a sin. If ordered to commit a sin, they must neither hear nor
obey (the Muslims charged with authority).”
When the Prophet (peace be upon him) mentioned to the Companions that there would be rulers
whom they would approve of some of their actions and disapprove of others, they asked, “What do
you order us to do?” He (peace be upon him) said, “Give them their rights and ask Allah for
your rights.”
‘Ubadah ibn Al-Samit (may Allah be pleased with him) said, “We gave the pledge of allegiance to
hear and obey at our times of vigor or unwillingness, our times of ease or difficulty, and to give
preference over ourselves (i.e. To be obedient to the ruler and give him his right even if he did
not give us our right) and that we should not dispute the authority over matters with those
charged to lead them and he (the Prophet, peace be upon him) said, ‘Unless you see blatant
Kufr (disbelief) for which you have a proof from Allah (Qur’anic Ayah or authentic Hadith).’”
This shows that it is not permissible for Muslims to dispute with those in authority or to rebel against
them, unless they see clear Kufr for which there is proof from Allah. This is because rebelling against
those in authority results in great corruption and evil, which disturbs security, wastes people’s rights,
does not deter the oppressors or help the oppressed, and causes disorder and lack of security.
Therefore, rebelling against those in authority results in great corruption and evil. The exception is
when the Muslims see clear Kufr, for which there is proof from Allah. In this case, there is nothing
wrong in rebelling against these rulers to depose them, if they have the power to do so.
However, if this is beyond their ability, they should not rebel. Also, if rebelling would result in worse
evil, they should not do so to preserve the public interest. The agreed-upon Shar‘i (Islamic legal) rule
states: (It is not permissible to remove an evil by a greater evil. Rather, it is obligatory to ward off evil
by what removes or mitigates it). Warding off evil by means of a greater evil is not permitted,
according to Ijma‘ (consensus) of Muslims. If this group, which wants to remove this ruler, who is
openly committing Kufr, has the ability to do so and they can bring a good righteous leader in his
place, without this resulting in great corruption for the Muslims or a worse evil than the already
existing, that is permissible.
On the other hand, if rebellion would result in greater corruption, chaos, oppression, and the
assassination of those who do not deserve to be assassinated, and other forms of major corruption, it is
not permitted. It is obligatory, in this case, to be patient, and to hear and obey in what is Ma‘ruf, offer
sincere advice to the authorities, supplicate for them that they may be guided to the good, and to strive
to reduce evil and increase good. This is the correct way that must be followed, because this is in the
general interest of the Muslims and because it will reduce evil, increase good, keep the peace, and
protect the Muslims from a greater evil. We ask Allah to grant guidance and success to all.
[Majmu' Fatawa wa Maqalat p. 8/202]

His Eminence Shaykh Grand Mufi of Saudi Arabia Abdul Aziz Al Ashaykh was asked, “ Some
biased and questionable people these days are promoting by way of the internet and calling
the youth of this country to disregard obedience to the leaders/government of the country and
to instead oppose them. They also call the youth not to listen to the scholars in this regard.
So, we ask for your counsel and comments on this.”
The Shaykh replied,

We seek refuge with Allāh from such evil circumstances. These are the hypocrites. They are astray
and in their hearts is a disease. They envy Islam and its people. Whoever calls to opposing and
rebelling against the leader, whoever calls to insurgence against the authorities, and whoever calls to
chaos, then there’s hypocrisy in his heart and a disease. May Allāh suppress and disgrace such a
person. This person is, and we seek help from Allāh, one of the callers to evil and wickedness and of
those who cause distress to a nation. He’s one of those who have a sickness of envy in their hearts
towards Islam and its adherents. They love to spread chaos and anarchy among Muslim societies. It is
required for every Muslim to have insight and to fully comprehend all that he hears. No doubt, the
internet is one of the most technological advances in communication. However, unfortunately it
sometimes contains websites and allows access to the promotion of criminal, misleading, and
hypocritical information which takes others away from Allāh. These are politically sectarian people
causing nothing but corruption. Allāh says:
And when it is said to them, “Do not cause corruption on earth,” they say, “We are only trying to
rectify and better the situation.” For sure, they are the corruptors but they don’t perceive it.
[Sūrah al-Baqarah, 2:11-12]
Anyone who invites another person to oppose and rebel against the obedience of those in leadership
and not to listen to them, then assume the worst of such a person in that he’s a hypocrite and a wicked
sinner. He has no allegiance, no religion, and no loyalty. This is so because, and we seek refuge with
Allāh, these types of incitements promote chaos, bloodshed, the plundering of property, and the
violation of people’s rights. Our society, thanks to Allāh, is a Muslim society under Muslim
leadership. There are men in its service working for the well-being of the country, defending it, some
working throughout the entire night safeguarding it in order to protect it in every possible way. They
sacrifice their time and money for the establishment of this society. Whenever any ways leading to
evil arise, Allāh repels them from this country by means of what it contains of good, rectifications,
legislative rulings, and good intentions from those in positions of authority in the country. May Allāh
grant them success and guide them to all that’s good. So, these types of calls and invitations on the
internet and by other means originate from envious people and misguided hypocrites. They cannot
come from a Muslim who fears Allāh and remains conscious of Him. A Muslim is someone who fears
Allāh conscientiously, calls to that which Allāh calls to of listening to and obeying the leaders in
obedience to Allāh, and supports them by cooperation, especially in these recent times of dangers and
tribulations that threaten all Muslim societies. So, alliance, cooperation, mutual support, and the unity
of hearts and goals, and of the ranks of the people – this is what’s obligated upon us and required from
every individual among us. The Prophet said:
“Whoever meets Allāh (dies) with no allegiance of obedience upon him, then he dies a death in a
state of Jāhiliyyah (pre-Islamic state of ignorance).
Whoever has within his heart envy and enmity towards the country and belittles obedience and social
order, he lives a wretched life and dies the death of Jāhiliyyah. A Muslim should love the good for
other Muslims. He should love that they are united and that their hearts and ranks are one. It’s well-
known that these enemies desire only chaos and disorder and not unity. This country is envied
because of its religion, its safety, its leadership, affluence and rich resources, and its unity and
uniformity. So, we ask Allāh for His protection from these misguiding propagations. Every Muslim is
required, when hearing such evil, to pay no attention to it, reject it, and make it known that it
originates from people with hearts full of envy and animosity, of deviance and evil – from those
waging war against Allāh and his messenger.
May Allāh protect our Muslim lands from every evil. We ask Allāh to preserve for us our religion, our
safety, and our leadership. May He unite us on obedience to Him and may He prevent the plots of the
treacherous and the hatred of the envious.
[This fatwā was taken from a book called “al-Fatāwā al-Shar’iyyah fī al-Qadhāyā Al- ‘Asriyyah,”
a collection of various rulings by Muhammad Ibn Fahd al-Ḥusayn.]
Shaykh Ibn Uthaymin was asked, “There are some people who are confused with regards to obeying
the authorities. Some say that giving the pledge of allegiance is only to be done to the main leader of
all the Muslims in the world. Others say that nothing is binding of obedience upon them because they
did not personally go and pledge allegiance before the ruler, while others claim that such obedience is
only to the king and not to others of (lesser) authority. What do you say about this?”
The Shaykh replied,

No doubt, this is incorrect. If such a person were to die, he would die in a state of Jāhiliyyah because
he would die while not having allegiance to anyone.2 The general rule in Islamic legislation is that
Allāh says:
That is the Book. There is no doubt in it, and it is guidance for the Muttaqīn (those who are
constantly fearful of Allaah).
[Sūrah al-Baqarah, 2:2]
If no supreme leader over all Muslims in the world exists, then whoever happens to be the leader in
one’s region – he is the leader. Otherwise, if we were to accept this erroneous opinion, then that
would mean there is no legitimate Muslim leader of anyone today, and everyone that dies do so in a
state of Jāhiliyyah (according to the ḥadīth) Who says this? The Islamic nation during the time of the
companions was widely spread out. You know that ‘Abd Allāh Ibn al-Zubayr was in Mecca, (the
leaders of) Banū ‘Umayyah were in alShām (Syria), some people were in Yemen, and others in Egypt.
The Muslims have always held the belief that the pledge of obedience is binding upon them to
whoever is in authority over the land in which they reside. They pledge to obey him, calling him the
“Leader of the Believers”. No one denies that. Rejecting this is a form of inciting dissension and
mutiny among the Muslims from the point of one assuming that there’s no obedience to anyone
binding upon him and because it is contradictory to the unanimous opinions of the Muslims since the
earliest times.
The Messenger PBUH said,
“Listen and obey even if an Abyssinian slave is put in authority over you.”
That’s the reply to the first issue.
The second one says he hasn’t personally given this oath of obedience to anyone. This is actually the
call of the ignorant, from the most ignorant servants of Allaah. When the Companions gave the pledge
to Abū Bakr, did every single crippled person, elderly, and child physically come and give the pledge
or was it mainly those of position and authority?
Those people having status among the people and authority were the ones who came and physically
gave the pledge of obedience. Did all of the people from the children, the elderly, male and female, all
come and give the oath personally? If the people of position and authority give the oath of obedience
to the leader of any land, then the pledge of allegiance is complete, such a leader is then a legitimate
leader, and obedience to him is binding upon the people.
The third says all the people did not give the pledge to the king. How do they know the people did not
give this pledge to the king? Of course, the people gave the oath of obedience to the king. I was
present during the pledge of allegiance to King Khalid (the former king of Saudi Arabia) and King
Fahd (the king of Saudi Arabia at the time Ibn al- ‘Uthaymīn gave this ruling). Yes, it’s correct that
every single child and elderly person did not physically come and make this pledge before him, but it
was the people of position and authority that made it.
Furthermore, if a person is placed in authority over any land and were he to have an heir, then his heir
could be the leader after him. If the leadership of the first ends, the second would become the leader
even if the people did not actually come to him personally to renew the allegiance. This is for the ease
and well-being of the people.
If we were to say there’s no contract of leadership for the second unless and until he is given the
pledge of obedience by the people again, then turmoil and disorder would result. Such opinions are
thrown into the hearts of ignorant people by Satan in order to divide the body of Muslims and to sow
discord among the people as the messenger PBUH explained in his statement,
“Indeed, Satan has lost all hope of ever being worshipped in the Arabian Peninsula. However,
he will sow discord among them.”
So, convey my advice to such people to fear Allāh and to know that they are now under the leadership
and obedience of the one in authority over him so that they don’t die in a state of Jāhiliyyah.
[This fatwā was taken from a book called “al-Fatāwá Ash-Shar’iyyah fī Al-Qaḍāyā Al- ‘Aṣriyyah,”
a collection of various rulings by Muḥammad Ibn Fahd al-Ḥuṣayn]
But what about the rebellion of Hussain May
Allah Be Pleased with Him and the matter of
Al-Hajjaj?
This argument is based on emotional premises.
Keep in mind that Prophet Muhammad PBUH said, reported by Amr ibn al- ‘As that, “If a judge
makes a ruling, striving to apply his reasoning and he is correct, he will have two rewards. If a judge
makes a ruling, striving to apply his reasoning and he is mistaken, he will have one reward.”
[Sahih Muslim 1716a, also narrated with different chains of narrators]
We, as Ahlus-Sunnah do not discuss about the difference of opinion amongst the Sahaba and their
Ijtihad. But even if we take this matter into consideration, we should keep in mind that the actions of
Sahaba need to be in accordance to what Prophet Muhammad PBUH constituted. And with clear
proof we know that Prophet Muhammad PBUH forbade going against a ruler even if he is a tyrant.
With the case of Hussain May Allah be Pleased with Him going against Yazid Ibn Muawiya it must
be understood that Hussain May Allah be Pleased with Him might have had some proof that legislated
doing rebellion against Yazid Ibn Muawiya. But it does not mean that the opinion of one companion
be regarded as legislation and considered as the last word. Other As’hab are also to be taken into
consideration.
It is not a hidden fact that numerous As’hab were against Hussain May Allah be Pleased with Him
going against Yazid Ibn Muawiya. These As’hab included Abu Waqid Al Laythi, Abdullah Ibn
Abbas, Al-Miswar Ibn Makhrama, Abu Sa’id Al Khudri, Jabir Ibn Abdullah and others May Allah be
Pleased with Them All.
Also keep in mind that one companion cannot be considered as Hujjah meaning as proof. Other
companion’s actions and sayings are to be taken into consideration. At the time of Hussain May Allah
be Pleased with Him, the matter was of dispute. Difference of opinion cannot be taken as proof for
one’s action. As stated by Hafidh Ibn Abd Al-Barr;
“[Utilizing] difference of opinion is not a proof with any of the people of knowledge from the jurists
of the Ummah, except for the one who has no insight, has no knowledge with him and has no proof
for his saying.”
[Jāmi’ Bayān al-‘Ilm wa Fadhlihi, 2/229]
Also stated by Abu Sulayman Hamd Ibn Muhammed Ibn Ibrahim al-Khattab al-Khattabi al-Busti,
known as Al-Khattabi;
“And differing is not a proof – rather the explanation of the Sunnah is a proof for those who differ
with each other, from the earlier people and the later people.”
[A’lāmul-Hadeeth 3/2092]
On the matter of Hussain May Allah be Pleased with Him and the matter of Al-Hajjaj,
Imam An-Nawawi says in his Sharh of Sahih Muslim as well as stated before;
“Rather it is obligatory to admonish him and to instil in him the fear of Allah due to the ahādeeth that
are reported regarding that. Al-Qādi stated: Abu Bakr Ibn Mujāhid claimed ijmā’ in this matter. So,
some people tried to refute him using [as a proof] the actions of Al-Husayn, Ibn Az-Zubayr (may
Allah be pleased with them both), and the people of Madinah who opposed Banu Umayyah, and the
large body among the Tābi’een who stood against Al-Hajjāj with Ibn Al-Ash’ath. Those who use
these actions as a proof state that the narration which states: ‘We do not contend with those in
authority’ refers to the just rulers [only]. However [we say]: the evidence of the majority of those who
rebelled against Al-Hajjāj was not on the basis of his sins but due to him altering the religion and
making manifest unbelief. Al-Qādi said: ‘It is said: This differing was only in the beginning. Then the
consensus (ijmā’) was established that forbade rebellion against the rulers. ‘And Allah knows best.”
[Sharh An-Nawawi ‘alā Muslim, 12/318]
‘Umar Ibn Al-Khattāb (may Allāh be pleased with him, died 23H) said to Suwayd Ibn Ghaflah: “O
Abu Umayyah! Indeed, I do not know, perhaps I will not see you again after this year. So even if a
crippled Abyssinian slave is placed [as a ruler] in charge of your affairs, hear and obey him. And if he
beats your back, be patient. If he denies you [your rights], be patient. If he desires to command you
with a matter that causes you deficiency in [acting on] your Religion, then say: ‘I hear and obey, my
blood, not my Religion.’ But do not split away from the body of the Muslims [under his rule].”
[Ibn Abi Shaybah in Al-Musannaf, 6/544 no. 33711; Al-Khallāl in As-Sunnah, 1/111 no. 54; Al-
Ājurri in Ash-Sharī’ah, 1/161, no. 71, and others with an authentic chain of narration]
Imām Al-Ājurri (may Allah’s mercy be upon him) explained this narration;
“So it is possible that the ruler may command you to kill the one who does not deserve to be killed, or
to cut the limb of someone who does not deserve it, or to beat someone it is not permissible to beat, or
to take the wealth from someone whose wealth does not deserve to be taken, or to be unjust to one
whom it is not permitted for you to be unjust towards — so in these matters do not obey him. And if
he says to you: ‘If you do not do as I have commanded, I will kill you or punish you!’ Respond by
saying: ‘My blood but not my religion.'”
[Ash-Sharī’ah (1/162)]
Also keep in mind that after the differing of the companions of Prophet Muhammad Peace Be Upon
Him an Ijma’ was established as mentioned before according to Imam An-Nawawi, also stated by
Imam Ad-Dhahabi;
“Then the ijmā’ was established after the Sahābah had differed, that it is desirable to record this
knowledge (i.e.; ahādīth) by writing it down.”
[Syar A’lāmin-Nubalā (3/80)]
Also, when an Ijma’ is established, it removes the differing (difference of opinion) as stated by
Imam Qurtubi;
“When an ijmā’ is established after there was once differing, then it removes the differing.”
[Jāmi’ (5/205)]
And the following statement of Ibn Hajr;
“The rebellion of a group from the Salaf against the tyrannical ruler, then that was before the
establishment of the ijmā’ that prohibited rebellion against the oppressive ruler.”
[See Mirqāt Al-Mafāteeh Sharh Mishkāt, 2/181]
He also stated: “Ibn Battā said: In the hadeeth is proof forbidding revolt against the ruler, even if he is
tyrannical. The scholars (fuqahā) are in agreement (ijmā’) upon the obligation of obeying the ruler
who came into power by conquest; it is obligatory [therafter] to make jihād alongside him, and
obedience to him is better than rebelling against him… and the scholars made no exception to this
[ijmā’] except if the ruler disbelieves openly and clearly. In that case, there is no obedience to him.
Rather it is obligatory to strive to oust him for the one who has the ability.”
[Fathul-Bāri 13/7]
The Greatest Jihad, but how to do it?
The following hadith is quoted of Prophet Muhammad PBUH to justify the criticism of a Muslim
leader;
Abu 'Abdullah Tariq bin Shihab (May Allah be pleased with him) reported:
A person asked the Prophet (‫( )ﷺ‬when he had just put his foot in the stirrup): "What is the highest form
of Jihad?" He (‫ )ﷺ‬said, "Speaking the truth in the presence of a tyrant ruler".
[Riyad As-Salihin 195]
Abu Sa'id Al-Khudri (May Allah be pleased with him) reported: The Prophet (‫ )ﷺ‬said,
"The best type of Jihad (striving in the way of Allah) is speaking a true word in the presence of a tyrant
ruler."
[Riyad As-Salihin 194, Abu Dawud and At-Tirmidhi, who categorized it as Hadith Hasan]
But how to do it? This hadith of Prophet Muhammad PBUH teaches us how to do it;
‘Iyad ibn Ghanam reported: The Messenger of Allah, peace and blessings be upon him, said,
“Whoever has advice for the ruler, let him take his hand and give it privately. If he accepts it, then he
accepts it. If he rejects it, the duty upon him has been fulfilled.”
[al-Sunnah li-Ibn Abī ‘Āṣim 1098, Sahih by Shaykh Al Albani May Allah have mercy on him]
Abu Bakrah (May Allah be pleased with him) reported: I heard Messenger of Allah (‫ )ﷺ‬saying,
"He who insults the rulers Allah will insult him."
[Riyad As-Salihin 672, At-Tirmidhi, who classified it as Hadith Hasan]
Ziyad bin Kusaib Al-'Adawi said: "I was with Abu Bakrah under the Minbar of Ibn 'Amir while he
was giving a Khutbah wearing a fine garment. Abu Bilal said: 'Look at our Amir wearing clothes of
wickedness!' So, Abu Bakrah said: Be quiet! I heard the Messenger of Allah Peace Be Upon Him
saying: "Whoever insults Allah's Sultan on the earth, Allah disgraces him."
[Jami` at-Tirmidhi 2224]
In simple terms, if someone wants to advise a ruler he must do so privately, if he isn’t able to do so, he
must make du’a for the ruler as stated;
Al-Dhahabi reported: Al-Fudayl ibn ‘Iyad, may Allah have mercy on him, said, “If I had one
supplication to be answered, I would make it for no one but the ruler. If the ruler is righteous, it will
lead to the righteousness of the country and the people.”
[Siyar A’lām al-Nubalā 8/434]
What should we do then? Should we stay
quiet?
We should not stay quiet. We should not stay silent. We should ask, we should speak, but to Allah the
Great, the One who listens to everything, the One who sees everything, His saying;
٤٦ ‫قَا َل َﻻ تَ َخافَآ اِ ﱠن ِن ۡى َم َع ُك َم ۤا ا َ ۡس َم ُع َواَ ٰرى‬

[Allāh] said, "Fear not. Indeed, I am with you both; I hear and I see.
[Surah Taha 20:46]
As Imam Al-Barbaharee said;
“Whenever you see a man making Du’a (supplicating) against the leader then know that he is a person
of his desires – a person of Innovation – and whenever you see a man making du’a for the uprightness
and well being of the leader, then know that he is a person of the Sunnah, Allah willing…”
Imam Al-Barbaharee then said:
“We have been commanded to make du’a (supplicate) for them – the leaders – to be upright, and we
have not been commanded to make du’a against them even if they oppressed and were aggrieve and
unjust, because the leader’s transgression and oppression is against themselves (only) and if they were
to be upright (through du’a) it will be of benefit for themselves and for the people In General.”
[Al-Sunnah 113, 114]
Narrated by Abu Nu’aym in Al-Hilyah (8/91) Ibn Abd al-Barr in the Jami’ Al-‘ilm wa-fadluh)
(1/641) Abu Ya’la (2/36) in Tabaqatul-Hanabilah Abdul Samad bin Yazid al-Baghdadi, Reported:
“I heard Fudayl ibn Iyad May Allah be pleased with him saying: “If I had a Du’a (supplication) which
was to be answered, I would not make it except for the leader.” It was said to him, “O Abu Ali, explain
that to us.” He replied, “If I made the supplication for myself, its benefit would not go beyond me;
whereas if I make it for the leader and he is corrected, then he would become upright, and the servants
and the land will be set in order.”
Al-Dhahabi reported: Al-Fudayl ibn ‘Iyad, may Allah have mercy on him, said, “If I had one
supplication to be answered, I would make it for no one but the ruler. If the ruler is righteous, it will
lead to the righteousness of the country and the people.”
[Siyar A’lām al-Nubalā 8/434]
In the book of the Sunnah by al-Khallāl, narrated from Imam Ahmad Ibn Hanbal he said:
“I make Du’a for him – the leader – throughout the day and night that (Allah may bless him with)
conciliation and reconciliation, and support and I see it (Making Du’a for the leader) a duty upon me.”
[Fatwas of Ibn Taymiyyah (28/391)]
May Allah keep us safe from all the tribulations that lead us astray from the teachings of Prophet
Muhammad Peace Be Upon Him and keep us on the path of Salaf As-Salihin. Ameen Ya Rabb!

The Rebellion Against A Muslim Ruler

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The Rebellion Against A Muslim Ruler

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REBELLION AGAINST A

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Surat al-Nisa’ 4:59

ْ ‫الرسُو َل َوأُو ِلي ْاﻷ َ ْم ِر ِمن ُك ْم ۖ فَإِن تَنَازَ ْعت ُ ْم فِي ش‬

[Surat al-Nisa’ 4:59]

Imam Hafiz Ibn Kathir writes:

Al-Bukhari recorded that Ibn `Abbas said that the Ayah,

‫سو َل َوأ ُ ْو ِلى اﻻﱞ ْم ِر ِم ْن ُكم‬ ‫أ َ ِطيعُواْ ﱠ َ َوأ َ ِطيعُواْ ﱠ‬

‫ ِع ْندَ ُك ْم فِي ِه مِنَ ﷲِ ب ُْرهَان‬،‫إِ ﱠﻻ أَ ْن ت ََر ْوا ُك ْف ًرا َب َوا ًحا‬

‫ ا ْس َمعُوا لَهُ َوأ َ ِطيعُوا‬،ِ‫ب ﷲ‬

‫ع ْبدًا َح َبشِيا َم ْجدُوعًا‬

‫سو َل‬ ‫َوأ َ ِطيعُواْ ﱠ‬

‫َوأ ُ ْو ِلى اﻻﱞ ْم ِر ِم ْن ُك ْم‬

‫عةُ فِي ْال َم ْع ُروف‬ ‫ِإ ﱠن َما ﱠ‬

[Tafsir Ibn Kathir]

Shaykh Abdurahman As-Sa’di writes:

Narrated Zaid bin Wahab:

[Sahih al-Bukhari 1406]

Narrated Ibn `Umar:

[Sahih al-Bukhari 2955]

[Sahih al-Bukhari 2956, 2957]

Narrated Ibn `Abbas:

[Sahih al-Bukhari 7053]

Narrated Ibn `Abbas:

[Sahih al-Bukhari 7054]

[Sahih al-Bukhari 7055, 7056]

Narrated Usaid bin Hudair:

[Sahih al-Bukhari 7057]

[Sahih al-Bukhari 7142]

Narrated 'Ubada bin As-Samit:

[Sahih al-Bukhari 7199, 7200]

Abu Dharr reported:

[Sahih Muslim 648c]

[Sahih Muslim 1709e]

[Sahih Muslim 1709f]

[Sahih Muslim 1709g]

[Sahih Muslim 1709h]

[Sahih Muslim 1842a]

The same tradition has been transmitted by a different chain of narrators.

[Sahih Muslim 1842b]

[Sahih Muslim 1846a]

[Sahih Muslim 1846b]

[Sahih Muslim 1847b]

[Sahih Muslim 1848a]

[Sahih Muslim 1848b]

[Sahih Muslim 1848c]

[Sahih Muslim 1848d]

[Sahih Muslim 1849a]

[Sahih Muslim 1849b]

[Sahih Muslim 1850]

[Sahih Muslim 1851a]

[Sahih Muslim 1851b]

The same tradition has been transmitted by a different chain of narrators.

[Sahih Muslim 1851c]

[Sahih Muslim 1854a]

[Sahih Muslim 1854b]

[Sahih Muslim 1854c]

[Sahih Muslim 1855a]

[Sahih Muslim 1855b]

[Sahih Muslim 1855c]

Imam Barbaharee Rahimahullah writes in his book Sharh as-Sunnah;

[Sharh as-Sunnah by Imam Al Barbaharee Rahimahullah, Explanation by Shaykh Saleh Al

Furthermore, Imam Barbaharee Rahimahullah writes;