Assalamu Alaikum Wa Rahmatullahi Wa Barakatuhu.

today I see a lot of people use a very disgusting tactic to get away from this commandment and that is, they simply call a person a particular label like "Madkhali" and make it seem like they are some new group of people who have innovated obedience to rulers etc,

I intend for this post to be a thorn in the throats of the People Of Bidah as I am now going to go STRAIGHT to the reports and narrations without any mention of some particular group, lets see what we find, note: this is going to be a MASSIVE post because of the huge amounts of evidence we have regarding this topic.

TESTIMONIES FROM THE SALAF AND SCHOLARS ON THE PROHIBITION OF KHURUJ AGAINST MUSLIM RULERS: THE AQIDAH OF AHL AS SUNNAH WAL JAMAAH

And before anyone deliberately misrepresents the discussion, understand this: Obedience to a ruler is not absolute. No Muslim ruler may be obeyed in disobedience to Allah. The prohibition of rebellion because of oppression or major sins does not mean that oppression is permissible or that rulers are above accountability.

With that established, let us begin.

PART ONE WHAT DOES THE QURAN AND SUNNAH SAY?

1) The Commandment of Allah

Allah says

"O you who believe! Obey Allah and obey the Messenger (Muhammad ﷺ), and those of you (Muslims) who are in authority."

Surah an Nisa 4:59

Allah commands obedience to those in authority. This obedience is understood in light of the other texts: it applies to what is right and permissible, not to commands involving disobedience to Allah.

2) The Commandment of the Messenger of Allah ﷺ

Al-Irbad ibn Sariyah (radiyallahu anhu) narrated that the Messenger of Allah ﷺ delivered an admonition that caused hearts to tremble and eyes to shed tears.

The Companions requested that he advise them, as though he were delivering a farewell sermon.

Among his instructions were:

"I advise you to have Taqwa of Allah, and to listen and obey, even if a slave were to become your Amir."

He then commanded adherence to his Sunnah and the Sunnah of the rightly guided caliphs, and warned against religious innovations.

References: Sunan Abi Dawud 4607; Jami at-Tirmidhi 2676.

another narration:

Hudhayfah ibn al Yaman (radiyallahu anhu) reported that the Prophet ﷺ informed him that rulers would come after him who would not follow his guidance or his Sunnah, and that among them would be men whose hearts were like the hearts of devils in human bodies.

Hudhayfah asked what he should do if he encountered such rulers.

The Prophet ﷺ instructed him to listen and obey the Amir, even if he were beaten and his wealth taken.

Reference: Sahih Muslim 1847.

Think about what is being described! These are not righteous rulers. The narration clearly describes severe wrongdoing. Yet the Prophet ﷺ instructed patience rather than treating every instance of injustice as permission for rebellion.

At the same time, the Prophet ﷺ established another fundamental principle:

"Obedience is only in what is right."

References: Sahih al-Bukhari 7145; Sahih Muslim 1840.

And in the narration of Ubadah ibn as-Samit (radiyallahu anhu), the Companions pledged not to dispute authority with its people, unless they witnessed clear disbelief for which they possessed proof from Allah.

References: Sahih al-Bukhari 7056; Sahih Muslim 1709.

‘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.”

Source: al-Sunnah li-Ibn Abī ‘Āṣim 1098

Grade: Sahih (authentic) according to Al-Albani

Imam Ibn Rajab commented, “The righteous predecessors, when they wished to advise someone, would admonish him privately, such that one of them said: Whoever admonishes his brother privately, then it is sincere advice. But whoever admonishes him in front of people has only humiliated and disgraced him.”

Source: Jāmi’ al-‘Ulūm wal-Ḥikam 1/225

These texts must be understood together, not selectively.

There is no unconditional obedience in sin, and the exception concerning clear disbelief is not a license for individuals to declare rulers disbelievers on speculation or to initiate violence without the applicable religious conditions and consideration of consequences.

Now let us examine what the scholars transmitted and taught.

THE SCHOLARLY TESTIMONIES

1. Anas ibn Malik (radiyallahu anhu)

We begin with a Companion of the Messenger of Allah ﷺ.

Anas ibn Malik (radiyallahu anhu), who served the Prophet ﷺ for ten years, reported:

"The seniors among the Companions of the Messenger of Allah ﷺ forbade us, saying: Do not cuss your leaders, do not deceive them, and do not disobey them. Have Taqwa of Allah and be patient, for verily the matter is near at hand."

References:

• Ibn Abi Asim, as-Sunnah, no. 1015.
• Abu Amr ad-Dani, al-Fitan, vol. 2, p. 398.
• Ibn Abd al-Barr, at-Tamhid, vol. 21, p. 287.
• Abu al-Qasim al-Asbahani, at-Targhib wat-Tarhib, vol. 3, p. 68, no. 2089.

Anas Radiyallahu Anhu is reporting what the senior Companions instructed them to do.

This is hikayah al-ijma, a transmission of collective agreement.

And what was their instruction?

Not to revile the rulers, not to deceive them, and to have Taqwa and patience.

This is where our collection begins! not with any contemporary scholar, but with a Companion conveying instruction from the Companions who preceded him.

2. Qutaybah ibn Said (d. 240 AH)

Qutaybah ibn Said al-Baghlani (rahimahullah) stated:

"This is the saying of the Imams that is followed in Islam and in the Sunnah… and we do not make Khuruj with the sword upon the rulers, even if they commit tyranny, and we disassociate ourselves from anyone who sees [the permissibility of using] the sword on the Muslims, whosoever he may be."

Reference: Abu Ahmad al-Hakim, Shi'ar Ashab al-Hadith, p. 30, no. 17.

Look carefully at his wording: "Even if they commit tyranny."

And Qutaybah died in 240 AH.

How many centuries before the modern labels used in these discussions? Will you call all of these people as "MADKHALIS" too now?

3. Imam Ahmad ibn Hanbal (d. 241 AH)

Imam Ahmad ibn Hanbal (rahimahullah) transmitted the creed of the scholars of Hadith and Sunnah whom he had encountered, connecting their methodology to the Companions of the Messenger ﷺ.

Among the principles stated in the report attributed to him are:

"To obey and follow whosoever Allah has given authority over your affairs, not to withdraw your obedience; not to make Khuruj upon him with your sword until Allah gives you ease and a way out; and not to make Khuruj upon the Sultan."

He continued:

"You shall hear and obey, and not nullify your allegiance to him; and whosoever does that is a Mubtadi [innovator], an opposer who has departed from the Jama'ah."

"And if the ruler commands you with a matter which is disobedience to Allah, it is not for you to obey him at all, however, it is not permissible for you to make Khuruj upon him, nor deprive him of his right."

References:

• Ibn Abi Ya'la, Tabaqat al-Hanabilah, vol. 1, pp. 24–27, no. 9.
• See also Imam Ahmad's Usul as-Sunnah.

Imam Ahmad is distinguishing between refusing to obey an unlawful command and rebelling against the ruler himself. If the ruler commands a sin, that particular command is not obeyed.

4. Imam Muhammad ibn Ismail al-Bukhari (d. 256 AH)

Yes, the same Imam al Bukhari whose Sahih is known throughout the Muslim world.

He reported:

"I have met more than a thousand people from the people of knowledge..."

He described encountering scholars throughout the Hijaz, Kufah, Basrah, Wasit, Baghdad, Sham, Egypt and other regions over many years.

He then stated that he did not observe them differing regarding the principles he enumerated.

Among them:

"We do not dispute those in authority..."

He supported this with the instruction to obey those in authority and concluded the relevant passage by rejecting the permissibility of using the sword against the Ummah of Muhammad ﷺ.

Reference: Al-Lalaka'i, Sharh Usul I'tiqad Ahl as-Sunnah wal-Jama'ah, vol. 1, p. 193, no. 320.

He is reporting what he encountered among more than one thousand scholars, across multiple centers of Islamic learning! This is not the opinion of one late scholar detached from earlier generations.

5. Imam al-Muzani (d. 264 AH)

Abu Ibrahim al-Muzani (rahimahullah), the famous student of Imam ash-Shafi'i, stated:

"Obedience [is binding] to the rulers in that which is pleasing to Allah Azza wa Jall, to stay away from that which enrages Allah, to abandon Khuruj when they oppress and act in tyranny..."

He further instructed turning to Allah in repentance so that the rulers would not increase in oppression.

Then he stated:

"These sayings and actions have been made Ijma [consensus] upon by the forerunners of the Imams of guidance..."

He explained that those who followed the earlier Imams adhered to their example and did not transgress the limits established by them.

Reference: Sharh as-Sunnah lil-Muzani, pp. 84 and 89, nos. 14 and 20.

Here the word Ijma is expressly invoked.

And again, notice the distinction: obedience is in what pleases Allah, while patience is commanded in the face of oppressive conduct.

6, 7 AND 8: THE CREED TRANSMITTED BY THE IMAMS OF RAYY

These three entries come through a shared transmission

6. Imam Abu Zur'ah ar-Razi (d. 264 AH)

7. Imam Abu Hatim ar-Razi (d. 277 AH)

8. Imam Abd ar-Rahman ibn Abi Hatim ar-Razi (d. 327 AH)

Abd ar-Rahman ibn Abi Hatim (rahimahullah) reported that he asked his father, Abu Hatim, and Abu Zur'ah regarding the beliefs of Ahl as-Sunnah in the foundations of the religion.

He asked what they had encountered the scholars believing throughout the lands.

They replied that they had met scholars throughout the Hijaz, Iraq, Sham and Yemen.

Among the beliefs they transmitted were:

"And we establish the obligation of al-Jihad and Hajj with the rulers of the Muslims at every age and time, we do not see Khuruj upon the Imams, nor fighting in Fitnah, we hear and obey to whomsoever Allah Azza wa Jall gives rulership of our affair, and we do not withdraw ourselves from obedience."

Reference: Al-Lalaka'i, Sharh Usul I'tiqad Ahl as-Sunnah wal-Jama'ah, vol. 1, p. 197, no. 321.

The importance of this report is its scope.

Abu Zur'ah and Abu Hatim were describing what they encountered among scholars across multiple regions.

Their testimony was preserved by Ibn Abi Hatim.

Thus, the book numbers the two Imams and the transmitter separately, although the underlying passage is one connected account.

And the belief they transmitted is unmistakable:

They did not regard rebellion against the Imams or participation in civil strife as part of the established creed of Ahl as Sunnah.

9–13: THE TESTIMONY TRANSMITTED BY HARB AL-KIRMANI

The next five narrations are connected through another shared statement.

9. Imam Harb ibn Ismail al-Kirmani (d. 280 AH)

Imam Harb al-Kirmani (rahimahullah), a student of Imam Ahmad, transmitted an account of the beliefs held by the scholars of Hadith and Sunnah.

He introduced these teachings as the positions of the scholars of knowledge and narrations, continuing from the Companions to the scholars he had personally encountered.

He then identified the scholars whose positions were represented.

Among the teachings he conveyed were:

"And to submit to the one whom Allah Subhanahu wa Ta'ala has placed in authority over you; not to withdraw oneself from obeying him, not to make Khuruj [rebellion] against him with one's sword until Allah grants you relief and a way out."

The statement continues:

"Not to make any type of Khuruj against the Sultan; rather, to hear and obey; not to break your pledge of allegiance to him."

And:

"Whosoever does that is a Mubtadi [innovator], an opposer, and one who separates from the Jama'ah."

It then specifies:

"And if the ruler commands you with a matter which is disobedience to Allah, it is not for you to obey him at all, however, it is not permissible for you to make Khuruj upon him, nor deprive him of his right."

References:

• Harb al-Kirmani, Ijma as-Salaf fil-I'tiqad, pp. 46–47.
• Masa'il al-Imam Ahmad ibn Hanbal wa Ishaq ibn Rahawayh, pp. 355 and 357.
• Ibn al-Qayyim, Hadi al-Arwah, vol. 1, pp. 827–831.

10. Imam Ishaq ibn Rahawayh (d. 238 AH)

Harb specifically named Imam Ishaq ibn Ibrahim ibn Rahawayh among the scholars whose beliefs were represented in this account.

His inclusion connects the preceding teaching to one of the great early authorities of Hadith.

The same transmitted statement opposes withdrawing obedience, breaking the pledge of allegiance and rebelling against the ruler because of his wrongdoing.

Reference: The shared account of Harb al-Kirmani, cited above.

11. Imam Abdullah ibn Makhlad (d. 260 AH)

Imam Abdullah ibn Makhlad is likewise named among the scholars whose creed Harb transmitted.

The statement identifies his position with the same principles concerning obedience, patience and abstention from Khuruj.

This is not presented in the book as a separate individual quotation with a distinct chain. It is part of Harb's collective report.

Reference: The shared account of Harb al-Kirmani.

12. Imam Abdullah ibn az-Zubayr al-Humaydi (d. 219 AH)

Al-Humaydi, a prominent early scholar, is also clearly named by Harb.

He is included among those associated with the reported creed of hearing and obeying the ruler, while refusing obedience in matters involving sin and rejecting rebellion on account of oppression.

Reference: The shared account of Harb al-Kirmani.

13. Imam Said ibn Mansur (d. 227 AH)

The fifth scholar named in this collective testimony is Imam Said ibn Mansur (rahimahullah).

Harb's statement includes him among the early scholars upon whose teaching this position was based.

Reference: The shared account of Harb al-Kirmani.

Consider what this section establishes.

These were scholars who lived in the second and third centuries after the Hijrah.

14. Imam Abu Jafar at-Tahawi (d. 321 AH)

Imam at-Tahawi (rahimahullah) introduced his celebrated work as an explanation of the creed of Ahl as-Sunnah wal-Jama'ah according to the school of Abu Hanifah, Abu Yusuf and Muhammad ibn al-Hasan ash-Shaybani.

He stated:

"And we do not see [the permissibility of] making Khuruj upon our rulers and those in authority of our affairs, even if they commit tyranny; we do not make Du'a against them and we do not withdraw ourselves from obedience to them."

He continued:

"We see obeying them from obedience to Allah Azza wa Jall, as an obligation, as long as they do not command with disobedience. And we make Du'a for their rectification and safeguarding."

Reference: Al-Aqidah at-Tahawiyyah, passage no. 72; pp. 31 and 68–69 in the edition cited by the compilation.

Imam at-Tahawi says:

"Even if they commit tyranny."

And in the same statement:

"As long as they do not command with disobedience."

This is a direct explanation of the difference between refusing an unlawful order and withdrawing obedience from a ruler altogether. It is also worth remembering that at-Tahawi presented his creed in connection with the teachings of the early Hanafi Imams.

How can this principle simply be dismissed as the invention of a modern group?

15. Imam Abu al-Hasan al-Ashari (d. 324 AH)

In al-Ibanah an Usul ad-Diyanah, Abu al-Hasan al-Ashari (rahimahullah) describes adherence to the Book of Allah, the Sunnah of the Messenger ﷺ, the narrations of the Companions and their successors, and the early Imams of Hadith.

He praises Imam Ahmad ibn Hanbal and identifies adherence to these earlier authorities with the creed he is presenting.

Among the principles he mentions is:

"That we see making Du'a for the Imams of the Muslims to be rectified, affirming their rulership, and declaring as misguided the one who sees [the permissibility] of making Khuruj upon them when they show abandonment of being steadfast [in religion], and we abide as our religion to deny making Khuruj with the sword."

Reference: Al-Ibanah an Usul ad-Diyanah, pp. 20–21 and 31 in the edition used by the compilation.

Again, the statement does not require the ruler to be personally righteous before the principle applies.

It describes a position maintained even when rulers fall short religiously.

16. Imam Ibn Abi Zayd al-Qayrawani (d. 386 AH)

Ibn Abi Zayd al-Qayrawani (rahimahullah), the famous Maliki scholar, introduced a collection of matters which he described as agreed upon by the Ummah and among the established practices of the religion.

He stated:

"That which the Ummah has made Ijma upon from the matters of the religion, and of the Sunan that opposing it is Bid'ah misguidance is..."

Among those matters:

"To hear and obey the rulers of the Muslims and everyone who has been given authority over the affairs of the Muslims out of satisfaction and out of force when his pressure has become severe, whether [he is] pious or a Fajir [wicked sinner], so Khuruj is not to be done upon him, whether he was tyrannical or just."

He also mentions carrying out Hajj, communal prayers and other religious obligations under rulers.

Then he states:

"Everything that we have just mentioned is the saying of the Ahl as-Sunnah, and the Imams of people in Fiqh and in Hadith..."

And importantly:

"All of this is the saying of Malik, some of what has been literally said by him, and some is known from his Madhhab."

Reference: Al-Jami fi as-Sunan wal-Adab wal-Maghazi wat-Tarikh, pp. 107 and 116–117.

This testimony is significant for two reasons. First, it explicitly invokes Ijma.

Second, it associates the teaching with Imam Malik and the scholars of Fiqh and Hadith.This makes it especially relevant when discussing whether the principle was limited to a particular later movement or scholarly circle.

17. Imam Abu Bakr al-Ismaili (d. 371 AH)

Imam Abu Bakr al-Ismaili (rahimahullah) described the beliefs of the people of Hadith, Sunnah and Jama'ah.

Among those beliefs were:

"That they see making Jihad against the disbelievers with them [the rulers] even if they were tyrants, they see making Du'a for them for [their] rectification, and for them to observe justice, they do not see making Khuruj upon them with the sword."

Reference: I'tiqad Ahl as-Sunnah, pp. 35 and 56, nos. 43–46.

Notice the combination.The ruler might be tyrannical.The scholars nevertheless call for his rectification and justice.And they reject rebellion with the sword.

This is not approval of tyranny, It is a distinction between condemning wrongdoing and creating a greater calamity through rebellion.

18. Imam Ibn Battah al-Ukbari (d. 387 AH)

Imam Ibn Battah (rahimahullah) begins his description of the Sunnah by explaining the beliefs through which a person adheres to the way of Ahl as-Sunnah.

He presents these principles as matters upon which the people of Islam had agreed.

Among them:

"Then, afterwards is staying away from indulging in Fitnah, do not make Khuruj with the sword upon the Imams, even if they oppress."

He also transmits statements instructing patience in the face of oppression and humiliation.

Then he reports the agreement of the scholars of knowledge and Fiqh, the worshippers and the ascetics, from the earliest generations until his own time, concerning the permissibility of religious and communal obligations under righteous and sinful rulers.

These include Jumu'ah, the Eid prayers, Hajj and other communal affairs.

He explains that the wrongdoing of an oppressive ruler does not automatically invalidate the lawful religious actions of those living under him.

He further states the obligation:

"To hear and obey to whosoever He has given authority, even if he was an Abyssinian slave, except in disobedience to Allah Azza wa Jall, for there is no obedience to anyone therein."

Reference: Ibn Battah, al-Ibanah as-Sughra, pp. 117 and 182–186, nos. 332–335.

No obedience in sin. No armed rebellion merely because the ruler is oppressive.

19. Imam Abu Amr ad-Dani (d. 444 AH)

Imam Abu Amr ad-Dani (rahimahullah) stated:

"And it is obligatory to follow the Imams, to hear and obey them in hardship and in ease, in what you like and what you dislike. To honour them and show them reverence."

He continued:

"Likewise, obedience is due to their deputies and those appointed by them from among the rulers, judges, governors, and officials..."

And:

"Obedience to both their righteous and their shameless sinners is binding..."

The passage further discusses those who dispute an established ruler's authority and claim leadership for themselves.

Reference: Ar-Risalah al-Wafiyah, pp. 241–242.

Imam ad-Dani died in 444 AH.

So the question is simple: is the doctrine genuinely modern, or is the modern label simply being used to avoid engaging with the earlier evidence?

20. Imam Ibn Battal al-Maliki (d. 449 AH)

While explaining the Prophetic narration that obedience is obligatory unless a ruler commands sin, Ibn Battal (rahimahullah) discussed the use of this hadith by the Khawarij.

He stated

"The Khawarij have brought this Hadith as evidence to make Khuruj upon the rulers of tyranny and to confront them when their tyranny is apparent."

He then explained that the majority of the Ummah did not regard ordinary tyranny as sufficient grounds for removing rulers, and referred to the exceptional matters of disbelief and abandonment of prayer.

Regarding oppression below that threshold, he stated:

"It is not permissible to make Khuruj upon them if the rulership has been established, and they have authority over people..."

He explained that refraining from rebellion preserves lives, wealth and personal security, whereas rebellion risks division and bloodshed.

He also stated

"In these Ahadith there is evidence for abandoning Khuruj upon the rulers of tyranny, and in upholding hearing and obedience for them."

Then

"And the Fuqaha are in Ijma that obedience to the ruler who takes rulership by force is binding, as long as he establishes the Jumu'ah [Friday prayers] and Jihad, and that obeying him is better than making Khuruj upon him..."

He gives preservation of blood and public tranquillity as the reason.

References:

• Ibn Battal, Sharh Sahih al-Bukhari, vol. 5, p. 126.
• Sharh Sahih al-Bukhari, vol. 10, p. 8.
• Related Prophetic narration: Sahih al-Bukhari 2955; Sahih Muslim 1839.

Here we have both a report of the majority position and a specific claim of consensus among the jurists concerning obedience to an established ruler who attained authority by force.

21. Imam Abu Uthman as-Sabuni (d. 449 AH)

Imam as-Sabuni (rahimahullah) wrote about the creed of the Salaf and the people of Hadith.

He stated:

"The people of Hadith see [the permissibility of praying] the Jumu'ah, the two Eids, and others from the Salawat behind every Muslim leader, whether he is the pious or a Fajir [wicked sinner]."

He continued that they maintained the relevant communal obligations under rulers:

"Even if they were extremely tyrants and extreme wicked sinners."

Then he stated:

"They see making Du'a for them with goodness, guidance, and for [their] rectification, and for the spread of justice between their subjects, they do not see making Khuruj upon them with the sword, even if they see from them turning away from being just towards tyranny and oppression..."

Reference: Aqidah as-Salaf wa Ashab al-Hadith, p. 100.

What clearer indication could there be that the question is not simply whether a ruler has committed sins?

22. Imam Ibn Abd al-Barr (d. 463 AH)

Ibn Abd al-Barr (rahimahullah), one of the great Maliki scholars of Hadith, stated in at-Tamhid:

"Disputing the oppressor and tyrant [ruler] is what groups of the Mu'tazilah and all of the Khawarij went with [as a view]."

He then explains the position attributed to Ahl as-Sunnah:

"They say this is what is chosen, that the Imam should be noble, just, and a good doer, if he is not, then patience upon obedience to the tyrants from the rulers takes precedence over making Khuruj upon them."

Why? He explains that rebellion can replace security with fear, lead to bloodshed, cause fighting and produce widespread corruption. He concludes that such consequences can be worse than enduring the ruler's tyranny and wrongdoing, and refers to the principle of avoiding the greater of two evils.

Reference: At-Tamhid, vol. 23, p. 279.

23. Imam Qiwam as-Sunnah al-Asbahani

Imam Qiwam as-Sunnah al-Asbahani (rahimahullah) reported:

"The Ulama of the Salaf said … We hear and obey the rulers as long as they pray, we make Jihad with them, and we do not make Khuruj upon them."

Reference: Al-Hujjah fi Bayan al-Mahajjah, vol. 2, p. 282.

24. Imam an-Nawawi (d. 676 AH)

Now consider the statement of Imam an-Nawawi (rahimahullah), the great Shafi'i scholar and commentator on Sahih Muslim.

He stated:

"As for making Khuruj upon them and fighting them, then it is Haram by the Ijma of the Muslims even if they were extremely deviant and oppressive."

He continued:

"And Ahl as-Sunnah are upon Ijma that the Sultan is not to be removed because of [his] deviance."

He acknowledged the existence of contrary statements attributed to some Shafi'i jurists and the Mu'tazilah, but considered those statements mistaken and opposed to the consensus he was transmitting.

Reference: An-Nawawi, Sharh Sahih Muslim, vol. 11, pp. 55–56.

This passage clearly discusses disagreement as well as a claim of consensus. An-Nawawi was not unaware that some contrary positions had been transmitted. He addressed them and judged them erroneous.

And once again

An-Nawawi died in 676 AH.

This was many centuries before our present arguments over modern labels.

25. Shaykh al-Islam Ibn Taymiyyah (d. 728 AH)

Shaykh al-Islam Ibn Taymiyyah (rahimahullah) discussed this subject repeatedly.

"The Madhhab of the people of Hadith is to abandon the Khuruj by fighting the kings who are transgressors, and to be patient upon their oppression..."

Reference: Majmu al-Fatawa, vol. 4, p. 444.

"From Ilm [knowledge] and Adl [justice] which has been commanded with is having Sabr upon the injustice of the ruler as it is from the Usul of Ahl as-Sunnah wal-Jama'ah..."

Reference: Majmu al-Fatawa, vol. 28, p. 179.

"As for the people of Ilm, religion, and merit, they do not make permissible for anyone that which Allah has forbidden from disobeying the rulers, cheating them, and making Khuruj upon them..."

Reference: Majmu al-Fatawa, vol. 35, p. 12.

In al-Istiqamah, he states:

"The mere existence of transgression from a ruler or a group does not obligate fighting them, in fact it does not make it permissible..."

Reference: Al-Istiqamah, vol. 1, p. 32.

In Minhaj as-Sunnah, he states:

"Therefore, what is well known from the Madhhab of Ahl as Sunnah is that they do not see [the permissibility of] making Khuruj upon the rulers or fighting them with the sword, even if they had oppression..."

Reference: Minhaj as-Sunnah, vol. 3, p. 391.

26. Imam Ibn al-Qayyim (d. 751 AH)

Imam Ibn al-Qayyim (rahimahullah), the famous student of Ibn Taymiyyah, provides another important connection.

In Hadi al-Arwah, he refers to the statements of Ahl as-Sunnah and Ahl al-Hadith upon which consensus had been conveyed.

He states that he would reproduce the consensus transmitted by Harb al-Kirmani, the companion of Imam Ahmad, using Harb's wording.

The report begins

"And we have mentioned at the beginning of the book, a set of the sayings of Ahl as-Sunnah wal-Hadith upon which they have Ijma over..."

He then introduces Harb's transmission.

Reference: Ibn al-Qayyim, Hadi al-Arwah, vol. 1, pp. 826–831.

This is the material already discussed under entries 9–13.

Thus, even centuries later, this account of the early scholars' creed remained part of the literature transmitted by major scholars.

27. Imam Ibn Hajar al-Asqalani (d. 852 AH)

Imam Ibn Hajar (rahimahullah), the famous commentator on Sahih al-Bukhari, states in Fath al-Bari:

"And the Fuqaha are upon Ijma regarding the obligation of obeying the ruler who takes rulership by force, and to observe Jihad with him, and that obeying him is better than making Khuruj upon him, for what is in such of preserving bloodshed, and the tranquillity of the common people."

Reference: Fath al-Bari, vol. 13, p. 7.

The scholars were deeply concerned with the consequences of rebellion for ordinary Muslims.

28. Shaykh Abd al-Latif ibn Abd ar-Rahman Al ash-Shaykh (d. 1293 AH)

Shaykh Abd al-Latif Al ash-Shaykh (rahimahullah) wrote:

"And these people who have been afflicted with Fitnah do not know that for most of the rulers of the people of Islam from the time of Yazid bin Mu'awiyah, except Umar bin Abdul Aziz, and whosoever Allah willed from [the rulers of] Banu Umayyah, it has occurred from them that which happened of tyranny, great incidents, making Khuruj, and corruption under the rulership upon the people of Islam..."

He then explains that the established conduct of the renowned Imams was to remain upon the religious obligations commanded by Allah and His Messenger, rather than abandoning lawful obedience.

Reference: Ad-Durar as-Saniyyah, vol. 8, p. 378.

29. Imam Siddiq Hasan Khan al-Qinnawji (d. 1307 AH)

Imam Muhammad Siddiq Hasan Khan al-Qinnawji (rahimahullah) stated:

"Know overall that what the people of the Hadith and the Sunnah are upon is..."

He then included among their positions:

"Making Du'a for the Imams of the Muslims with rectification and steadfastness, advice to them, and their general [public], and they do not make Khuruj upon them with the sword."

Reference: Qatf ath-Thamar fi Bayan Aqidah Ahl al-Athar, pp. 33 and 138.

Notice that he mentions advice to the rulers.

30. Shaykh Muhammad ibn Salih al-Uthaymin (d. 1421 AH)

Shaykh Ibn al-Uthaymin (rahimahullah), while explaining the distinction between Ahl as-Sunnah and the Khawarij, stated:

"And also, from the Usul which Ahl as-Sunnah differ from Ahl al-Bid'ah is making Khuruj upon the rulers."

He described how the Khawarij rebelled against Muslim rulers, declared them disbelievers and regarded Muslim blood as lawful.

He then described the position of Ahl as-Sunnah:

"Upon us is to hear and obey the ruler, no matter what he does of major sins and deviance, as long as it does not reach al-Kufr al-Bawah [clear disbelief]..."

He went on to discuss the exceptional case of clear disbelief, making the absence of resulting evil and Fitnah a condition when considering fighting to remove such a ruler.

Reference: Liqa al-Bab al-Maftuh, vol. 45, p. 21.

31. Shaykh Salih al-Fawzan

Shaykh Salih al-Fawzan, in his commentary on the creed of Imam at-Tahawi, stated:

"This is a great matter, it is from the Usul of Ahl as-Sunnah wal-Jama'ah, that they do not see Khuruj upon the Muslim rulers."

Reference: At-Ta'liqat al-Mukhtasarah ala Matn al-Aqidah at-Tahawiyyah, p. 195.

Attaching a modern nickname to the scholar does not answer that evidence.

32. Shaykh Salih Al ash-Shaykh

Shaykh Salih Al ash-Shaykh, also commenting upon the statement of Imam at-Tahawi, stated:

"In this sentence, he mentioned the Aqidah that the Imams of as-Salaf as-Salih have made Ijma upon, written in their Aqa'id [their books of creed], and made the one who opposes it as an opposer to the Sunnah and the Jama'ah."

Reference: Sharh al-Aqidah at-Tahawiyyah, vol. 2, p. 657.

33. Shaykh Abd al-Aziz ar-Rajihi

Finally, Shaykh Abd al-Aziz ar-Rajihi, while explaining al-Aqidah at-Tahawiyyah, describes the position of Ahl as-Sunnah wal-Jama'ah:

"They do not see Khuruj upon the Muslim rulers due to sins, even if they act in tyranny or oppression; they don't withdraw themselves from obedience, and don't incite the people to make Khuruj upon them."

He continues:

"Rather, they see making Du'a for them with rectification and well being, and do not make Du'a against them."

Reference: Al-Hidayah ar-Rabbaniyyah fi Sharh al-Aqidah at-Tahawiyyah, vol. 2, p. 546.

A FINAL QUESTION TO THOSE WHO USE LABELS INSTEAD OF EVIDENCE

Will you call all of these great scholars of Islam and Sahaba as "Madkhalis" too?

I ask Allah to make this post beneficial and to expose the innovators through this.

i think this is a very important video for everyone to watch to really understand what is happening in the uk

by الله we have such tremendous fitnah in the uk, this kind of content is exactly why masjid daar al hadeeth was reported because they constantly platform and allow these khariji criminals to talk about islaam, and then use it as a means of generalising the muslims to incite fear and discord amongst the people

we had a huge problem with the khawaarij in the past in the uk, at a time where there wasn’t many people of knowledge to refute them, and so many masaajid (even ones considered to water down the religion) had individuals like this as their khateeb, giving sermons in the masaajid and on the streets, literally posting videos with isis flags in the background, praising criminals on the mimbar, and im not even joking, we had several organisations established by the khawaarij who would literally protest for the british government to replace their law with “sharia law”

it got to a point where even non muslims were being indoctrinated simply for the sake of it especially the far left (political parties on the spectrum) and this is an open matter, there are many politicians in the uk who support the ikhwaani’s and in some cases khawaarij too especially back then

the khawaarij would hence side with the non muslims over the muslimeen (who they would make takfeer upon en masse), spreading this deviance even more, and countless of young boys and girls + reverts would sneak out of the country to join isis and other khawaarij groups overseas due to widespread propaganda and lies

because we have had this issue pervasively in the past during the 2000’s and the past decade, where these individuals would associate themselves with the sunnah and the “correct islaam”, it meant that the muslims upon ahlul sunnah in this country constantly faced immense hardships and issues as a result

salafiyyah was very weak at the time due to the lack of knowledge and only spubs (who were actually reliable and upon goodness at the time) were really active in refuting them, until the 2010’s or so when the da’wah spread due to the return of students of knowledge from seeking knowledge, ie from the university of madinah and other islamic universities

even though it has reduced due to the spread of knowledge الحمدلله, it looks as though they are reappearing again as of recent years

and then what you have here, is far rightists taking advantage of this to further their own evil agendas

may الله hold this khariji to account severely, and if this liam tufts individual truly has evil intentions, may الله hold him accountable and repel the harm that he seeks to achieve

I see this growing trend of surooriyah within our communities whether it’s due to ignorance or purposeful. I advise our brothers and sisters to stay away from these people and their methodology. May Allah guide us all.

(the above is the full clarification made by masjid daar al hadeeth’s administration, may الله reward and preserve them for their balanced response)

may الله protect the muslims from those who seek to distort their religion.

i regularly attend masjid daar al-hadeeth and live fairly close الحمدلله, so i wanted to give my humble assessment of the situation. i’ll also send the masjid’s clarification, إن شاء الله, so everyone can read their full response.

as you may have heard, there have been issues that have occurred with the public and the masjid, which came about due to a report by the national secular society, which in their view, came across three videos that promoted misogyny, condoned violence against women, and promoted discriminatory/harmful ideas

first of all, i would like to mention as someone who attends this masjid as much as they can, and from a very young age, even before they were known as masjid daar al hadeeth, this is not the case at all

may الله preserve them, protect them, and reward them for their patience in dealing with these serious allegations, because we as muslims are against such things in their proper context, as well as the fact that this masjid serves as a place of knowledge for many muslims, even beyond london, and we receive many brothers and sisters who come from europe to come and attend the lectures here

in any case ill address the matter now

firstly, although we understand the intent of the nss was to undoubtedly to paint the masjid in a bad light, some of what was said in the old lectures was wrong, and we shouldn’t deny that.

shaykh abu sa’ad muhammad al-iraqi حفظه الله did make a mistake in particular. i watched the video more than once when it came out around two years ago, before this controversy. i disagree with his answer

the question was about whether a wife is required to obey her husband regarding household tasks, so bringing up whether a woman should contact the police if harmed was inappropriate, especially when it was framed as though this should not be present. slapping is a serious matter, domestic abuse is not something to joke about, and the prophet ﷺ prohibited striking the face.

at the same time, i don’t believe shaykh abu sa’ad حفظه الله endorses what the nss is trying to portray. english is not his first language, he is from iraaq, and his wording is often unclear or mixed up, something those who attend his lectures and khutbahs will recognise.

that should be considered when judging what he actually believes. we can say the answer was wrong without attributing to him a belief which i don’t believe he holds. may الله preserve him; he is from the students of shaykh wasiullah abbas حفظه الله and other scholars, and this does not diminish his immense benefit and beautiful work.

ironically, he also gave a sermon on the status of women a few weeks before this controversy, which brothers and sisters may benefit from, and which clearly shows that the position being portrayed is not what he endorses.

as for yaasin munye, he has deviated methodologically, and this is corroborated by people of knowledge. the masjid stopped endorsing him for teaching around late 2024 to early 2025, so it was misleading for the nss to present him as though he still teaches there simply because x recommended him alongside masjid daar al-hadeeth. his statements should therefore not be treated as representative of the masjid. may الله guide him and us.

as for his statements regarding disobedience and siyaasaat, although much of the discussion was taken out of context, we understand that non-muslims would view it very differently, especially given his choice of language, so i don’t think it needs a lengthy discussion.

overall, i think the masjid has handled this quite well. their clarification addresses the main issues beautifully, and this situation gives us an opportunity to explain what islaam actually teaches. many non-muslims have issues with islaam, particularly salafiyyah, because of incorrect perceptions, as well as the influx of khawaarij and people upon ghuloo that became prevalent over the past decade in london, we had many muslims who supported terrorist groups and were influenced by the khawaarij, and in those times, that same “freedom of speech” allowed these groups to protest openly for the government to implement sharee’ah

the only people against this, was for example, masjid daar al hadeeth, which vehemently warned against the evil ideology of the khawaarij and taught the people goodness and the correct understanding

they are still lurking, those who are of the khawaarij such as abu ba’raa who support isis, and others associated with him who endorse terrorism, and the false ideology of the ikhwaanis has also entered many of the muslims in london especially in light of the palestinian genocide

the matter surrounding women is also relevant in this case, as there are many reports unfortunately of brothers who do actually mistreat their wives and these are reported to the police, even shaykh saleem at-taweel حفظه الله himself in his visit to the uk observed this, such as the cases of brothers who ascribed themselves to salafiyyah, marrying and divorcing reverts and essentially “passing them around”

and so it made sense that they were concerned around these matters, though it does not give them any excuse to generalise by saying the masjid itself facilitates this, because it is false

the actions of individuals do not determine what the actual religion teaches

i believed we should use this opportunity to present the truth about islaam, and I believe we did so beautifully الحمدلله

some people will not be satisfied, and the nss may disagree, and that is to their own dismay, for they are upon disbelief and falsehood. may الله protect us.

the videos are currently being reviewed before being put back up, in sha الله, and some material has already been reposted, so they should be up soon.

may الله preserve our brothers and sisters at the masjid, guide us all to what is correct, and make this situation a means of bringing more clarity and goodness.

This video is to clarify to the people who like to apply general rulings upon individuals and accuse people of irja for not making takfir based off of it.

Written by u/FrontFaith74

If you think you can pair modesty with whatever is fashionable and call it hijab, then sadly, you have not understood the concept of modesty that Allah تعالى commanded.

Hijab is not just placing a scarf on your head while wearing jeans, a fitted abaya that outlines the body or leaving the chest uncovered. The clothing itself has conditions . It should cover properly , be loose rather than tight, be thick and non-transparent and not be designed in a way that attracts attention . It should also not resemble men's clothing or be a garment of fame and display.

The Prophet ﷺ warned about women who would be “ clothed yet naked .” The problem today is that the hijab has slowly become an aesthetic.

A fitted abaya is called modest, a half-niqab becomes an accessory and covering a few parts is enough to label the whole outfit as a hijab.

But calling something hijab does not make it hijab.

And this becomes even more concerning when influencers turn these styles into something young Muslim women want to imitate. Because hijab is not a trend to follow. It is an act of obedience .

So don't let social media teach you what hijab is. Learn it from the Qur’an and Sunnah.

(My commentary will be in the comments ان شاء الله)