as Allah Almighty has considered the mere oppression against Muslims sufficient to justify their opposition and confrontation, saying: ﴿لَا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَنْ ظُلِمَ ۚ وَكَانَ اللَّهُ سَمِيعًا عَلِيمً﴾[1]; “Allah does not like the loud utterance of bad speech except from one who has been oppressed. And Allah is the All-Hearing, the All-Knowing.” This means that the loud utterance of bad speech against an oppressor, even if he is not a disbeliever, is beloved to Allah. He has also said: ﴿أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا ۚ وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ﴾[2]; “Permission was granted to those against whom war is waged because they were oppressed. And Allah is surely able to help them.” This means fighting against an oppressor, even if he is not a disbeliever, is permitted and aided by Allah. He has also said: ﴿وَلَمَنِ انْتَصَرَ بَعْدَ ظُلْمِهِ فَأُولَئِكَ مَا عَلَيْهِمْ مِنْ سَبِيلٍ ۝ إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَظْلِمُونَ النَّاسَ وَيَبْغُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ ۚ أُولَئِكَ لَهُمْ عَذَابٌ أَلِيمٌ﴾[3]; “And undoubtedly, whoever seeks revenge after having been oppressed, there is no way against him. The way is only against those who oppress people and transgress unjustly on the Earth; they are the ones for whom there is a painful punishment.” This means that those who confront an oppressor are not sinners, even if he is not a disbeliever; because Allah has placed a way against him for them. Yes, removing sovereignty from an oppressor only to give it to another oppressor is not permissible; because this is not considered as opposing or confronting the oppressor, but rather maintaining him in another form; just as thus far, the few instances of opposition and confrontation that Muslims have carried out against oppressive rulers have generally been aimed at replacing one oppressor with another, and therefore, they have not led to the elimination of oppression and the realization of justice.

From here, it is understood that the claimants of the Sunnah and the Jama‘ah, despite their extravagant claim, have completely reversed Islam and colluded to violate its principles and prevent the realization of its goals. In the meantime, the only way for Muslims to return to Islam is to prohibit and abandon obedience to oppressive rulers[4], but rather to rise against them, despite all the consequences, in order to replace them with a just ruler[5].

↑[1] . An-Nisa/ 148

↑[2] . Al-Hajj/ 39

↑[3] . Ash-Shura/ 41-42

↑[4] . What attests to this is a narration from Ubadah ibn al-Samit, «أَنَّهُ أَقْبَلَ حَاجًّا مِنَ الشَّامِ، فَقَدِمَ الْمَدِينَةَ، فَأَتَى عُثْمَانَ بْنَ عَفَّانَ، فَقَالَ: يَا عُثْمَانُ، أَلَا أُخْبِرُكَ شَيْئًا سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ؟ قَالَ: بَلَى، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَعَلَى آلِهِ وَسَلَّمَ يَقُولُ: سَيَكُونُ عَلَيْكُمْ أُمَرَاءُ بَعْدِي، يَأْمُرُونَكُمْ بِمَا تَعْرِفُونَ، وَيَعْمَلُونَ بِمَا تُنْكِرُونَ، فَلَيْسَ لِأُولَئِكَ عَلَيْكُمْ طَاعَةٌ» (Musannaf of ibn Abi Shaybah, vol. 7, p. 526; al-Tarikh al-Kabir by al-Bukhari, vol. 2, p. 275; al-Musnad by al-Shashi, vol. 3, p. 223); “that he came as a pilgrim from al-Sham and arrived in Medina. He then went to Uthman ibn Affan and said: ‘O Uthman! Shall I inform you of something I heard from the Messenger of Allah ?’ He said: ‘Yes.’ He said: ‘I heard the Messenger of Allah say: After me, there will be rulers over you who will command you with what you recognize but will act upon what you reject; so there is no obedience owed to them over you,’” and a narration from Abdullah ibn Mas‘ud, who said: «قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: سَيَلِي أُمُورَكُمْ بَعْدِي رِجَالٌ يُطْفِئُونَ السُّنَّةَ، وَيَعْمَلُونَ بِالْبِدْعَةِ، وَيُؤَخِّرُونَ الصَّلَاةَ عَنْ مَوَاقِيتِهَا، فَقُلْتُ: يَا رَسُولَ اللَّهِ، إِنْ أَدْرَكْتُهُمْ كَيْفَ أَفْعَلُ؟ قَالَ: تَسْأَلُنِي يَا ابْنَ أُمِّ عَبْدٍ كَيْفَ تَفْعَلُ؟! لَا طَاعَةَ لِمَنْ عَصَى اللَّهَ، قَالَهَا ثَلَاثَ مَرَّاتٍ» (Musnad of Ahmad, vol. 6, p. 340; Sunan of ibn Majah, vol. 2, p. 956; al-Mu‘jam al-Kabir by al-Tabarani, vol. 10, p. 173); “The Messenger of Allah said: ‘After me, men will take charge of your affairs who will extinguish the Sunnah, act according to innovation, and delay the prayer beyond its appointed times.’ I said: ‘O Messenger of Allah! If I live to see them, what should I do?’ He said: ‘Are you asking me, O son of Umm Abd, what you should do?! There is no obedience to one who disobeys Allah.’ He said this three times,” and a narration from Mu‘adh ibn Jabal, who said: «قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: أَلَا إِنَّهُ سَيَكُونُ عَلَيْكُمْ أُمَرَاءُ، إِنْ أَطَعْتُمُوهُمْ أَضَلُّوكُمْ، وَإِنْ عَصَيْتُمُوهُمْ قَتَلُوكُمْ، قَالُوا: فَكَيْفَ نَصْنَعُ يَا رَسُولَ اللَّهِ؟ قَالَ: كَمَا صَنَعَ أَصْحَابُ عِيسَى بْنِ مَرْيَمَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، حُمِلُوا عَلَى الْخُشُبِ، وَنُشِرُوا بِالْمَنَاشِيرِ، مَوْتٌ فِي طَاعَةِ اللَّهِ خَيْرٌ مِنْ حَيَاةٍ فِي مَعْصِيَتِهِ» (al-Mu‘jam al-Kabir by al-Tabarani, vol. 20, p. 90; Hilyat al-Awliya’ Wa Tabaqat al-Asfiya’ by Abu Nu‘aym al-Asbahani, vol. 5, p. 166); “The Messenger of Allah said: ‘Be aware that rulers will rule over you. If you obey them, they will lead you astray; and if you disobey them, they will kill you.’ They said: ‘How should we act then, O Messenger of Allah?’ He said: “As the companions of Isa son of Maryam (peace and blessings of Allah be upon him) acted; they were hanged on the gallows and sawn into pieces, for death in obedience to Allah is better than life in disobedience to Him.’”

↑[5] . What attests to this is a narration from Abu Sulalah al-Aslami, who said: «قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: سَيَكُونُ عَلَيْكُمْ أَئِمَّةٌ يَمْلِكُونَ أَرْزَاقَكُمْ، وَيُحَدِّثُونَكُمْ فَيَكْذِبُونَكُمْ، وَيَعْمَلُونَ فَيُسِيئُونَ، لَا يَرْضَوْنَ مِنْكُمْ حَتَّى تُحَسِّنُوا قَبِيحَهُمْ، وَتُصَدِّقُوا كَذِبَهُمْ، فَأَعْطُوهُمُ الْحَقَّ مَا رَضُوا بِهِ، فَإِذَا تَجَوَّزُوهُ فَقَاتِلُوهُمْ، فَمَنْ قُتِلَ عَلَى ذَلِكَ فَهُوَ شَهِيدٌ» (al-Tarikh al-Kabir by al-Bukhari, vol. 11, p. 127; al-Mu‘jam al-Kabir by al-Tabarani, vol. 22, p. 362; Ma‘rifat al-Sahabah by Abu Nu‘aym al-Asbahani, vol. 5, p. 2918); “The Messenger of Allah said: ‘There will be leaders over you who control your provisions, speak to you but lie to you, and act but do evil. They will not be pleased with you until you make their ugliness appear good and affirm their lies. So give them what is right as long as they remain satisfied with it; but if they overstep, then fight them, and whoever is killed in that state is a martyr,’” and a narration from ibn Abbas, who said: «قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: سَيَكُونُ أُمَرَاءُ يُعْرَفُونَ وَيُنْكَرُونَ، فَمَنْ نَابَذَهُمْ نَجَا، وَمَنِ اعْتَزَلَهُمْ سَلِمَ -وَفِي رِوَايَةٍ: أَوْ كَادَ-، وَمَنْ خَالَطَهُمْ هَلَكَ» (Musannaf of ibn Abi Shaybah, vol. 7, p. 530; al-Mu‘jam al-Kabir by al-Tabarani, vol. 11, p. 39); “The Messenger of Allah said: ‘There will be rulers whose actions will be both recognized and rejected. So whoever declares war against them will be saved, whoever withdraws from them will be safe—and in another narration: almost safe—and whoever mingles with them will perish,’” but withdrawal from them is for one who cannot declare war against them; and a narration from Abdullah ibn Mas‘ud, who said: «قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: سَيَكُونُ أُمَرَاءُ مِنْ بَعْدِي، يَقُولُونَ مَا لَا يَفْعَلُونَ، وَيَفْعَلُونَ مَا لَا يُأْمَرُونَ، فَمَنْ جَاهَدَهُمْ بِيَدِهِ فَهُوَ مُؤْمِنٌ، وَمَنْ جَاهَدَهُمْ بِلِسَانِهِ فَهُوَ مُؤْمِنٌ، وَمَنْ جَاهَدَهُمْ بِقَلْبِهِ فَهُوَ مُؤْمِنٌ، وَلَا إِيمَانَ بَعْدَهُ» (Sahih of Muslim, vol. 1, p. 50; Musnad of al-Bazzar, vol. 5, p. 281; Mustakhraj Abi Awanah, vol. 1, p. 285; Sahih of ibn Hibban, vol. 4, p. 95); “The Messenger of Allah said: ‘After me, there will be rulers who say what they do not do, and do what they are not commanded to do. So whoever strives against them with his hand is a believer, whoever strives against them with his tongue is a believer, and whoever strives against them with his heart is a believer; and there is no faith beyond that,’” and a narration from Husain ibn Ali, who said: «قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ: مَنْ رَأَى سُلْطَانًا جَائِرًا مُسْتَحِلًّا لِحَرَمِ اللَّهِ، نَاكِثًا لِعَهْدِ اللَّهِ، مُخَالِفًا لِسُنَّةِ رَسُولِ اللَّهِ، يَعْمَلُ فِي عِبَادِ اللَّهِ بِالْإِثْمِ وَالْعُدْوَانِ، فَلَمْ يُغَيِّرْ عَلَيْهِ بِفِعْلٍ وَلَا قَوْلٍ، كَانَ حَقًّا عَلَى اللَّهِ أَنْ يُدْخِلَهُ مُدْخَلَهُ» (Tarikh al-Tabari, vol. 5, p. 403; al-Kamil Fi al-Tarikh by ibn al-Athir, vol. 3, p. 159); “The Messenger of Allah said: ‘Whoever sees a tyrannical ruler who makes lawful what Allah has made unlawful, breaks the covenant of Allah, opposes the Sunnah of the Messenger of Allah, and acts among the servants of Allah with sin and transgression, yet does not oppose him by action or by speech—it is a right upon Allah to bring him to the same end as that ruler,’” and a narration from Umar ibn al-Khattab that he said to the people: “Tell me about what I ask you: if there is a leader over you who acts unjustly toward you, withholds your rights, and treats you poorly, what would you do about him?” They said: “O Amir al-Mu’minin! What can we do with him?! If we see good, we praise Allah and accept it; and if we see injustice and oppression, we remain patient until Allah brings relief from him.” He said: “Is there anything else besides what I have heard?” They said: “No, by Allah, we have nothing except what we have told you.” At that, he struck his hand against his forehead and then said: “No, by Allah, besides Whom there is no god, you will not be witnesses on the Earth until you seize them just as they seize you, and strike them for the truth just as they strike you; otherwise, you are not” (Tarikh al-Madinah by ibn Shabbah, vol. 3, p. 816), and a narration from Ali that he said regarding the Khawarij: “If they rise against an unjust leader, then do not fight them, for they have in that a justification” (Musannaf of ibn Abi Shaybah, vol. 7, p. 559; Ilal al-Shara’i‘ by ibn Babawayh, vol. 2, p. 603; Tahdhib al-Ahkam by al-Tusi, vol. 6, p. 145).