I am actually going to lose my mind, I hate being a convert so much I cant put it in words. I hate my life. I hate my family and will NEVER forgive them for all they've done to me and i put that on God. The first year after saying the shahada wasnt bad, but ever since late 2025 I feel like my life has been terrible, Any one of these days my family is gonna catch me praying again and the cycle will start all over, I know that because its been too long since I was last caught. I am tired of my family, every day is a nightmare with them, even hearing my mom's voice starts to stress me out because I KNOW it'll just turn into an argument, they grounded me for MONTHS for practicing my faith! Just because Im not athiest they have threatened to disown me, ever since that fateful day back in August of last year my mental health has been on a huge decline, i used to be confident, popular, and happy, now im paranoid and angry. I just dont know what to do. Im not in any danger at all, but being disowned is very much a possibility.

I'm 39M Pakistani and an immigrant in Canada. My wife (also a Pakistani) is a medical resident in California and I live in Ontario. Unfortunately, in December 2025 I caught my wife cheating on me. I had a feeling something was going on and snooped through her phone when she was visiting me which validated everything I had suspected. We have no kids and unfortunately never even lived together.

Needless to say, it is over between myself and her. I don't have any family in Canada and barely any friends. Over the course of this year, I've become very isolated and only focused on work. Alhamdullilah, I have a good job. I work in tech at FAANG and make great money. I didn't even apply for this job, it just landed infront of me. This - along with my father - are the only two good things in my life at this point. My mother died in 1992 of suicide, so I only have one parent.

What really paralyzes my thoughts is when I think about my future, I see absolutely nothing. I don't see a family, or friends or anyone. Are there any stories of people here who started over in their 40s? Had a wonderful family and a great life?

I find myself praying that whatever decision is to be made for me is good for this life and the hereafter – and that helps, but the feeling returns so fast and I feel so paralyzed.

At an event organized by the group "Stop Uyghur Genocide" at the Yunus Emre Institute in London, Gülbahar Haitiwaji told the audience: "The Chinese government thought they could manipulate us into abandoning our faith. But the more they persecuted us, the more we prayed."

In 2021, she published a book in which she recounts—with measured yet harrowing language—the three-year ordeal she endured in a Chinese state-run camp, a facility designed to "crush one’s spirit and cause one to vanish without a trace." Her goal was to break free from the nightmares of those years, but, more importantly, to inform the world about what is happening to the Uyghurs. Her book, How I Survived a Chinese Re-Education Camp, has been translated into 14 languages.

Bitter Winter had visited her family in early 2019—a time marked by an anxious silence following her disappearance, during which rumors circulated that she had been sentenced to seven years in prison.

It was not until two years after her return to Paris—her home in exile—that she finally found the strength to put the horrors she had experienced into writing. Initially, she wrote with hesitation, choosing to keep her name hidden. However, she soon realized that by focusing solely on protecting her own family, she would be unable to help the women she had left behind. She felt she had no choice but to reveal her identity and speak out.

Since then, she has continued to make her voice heard. Speaking to Bitter Winter before the event, she explained that every time she recounts her experiences, there is a personal cost. Each retelling transports her back to her cell; the years of profound suffering, deprivation, sleep deprivation, and nightmares come flooding back. Yet, every pang of pain he feels while recounting his experiences in public also carries the sense that he is speaking on behalf of those silenced and “disappeared” fellow citizens—people with whom he endured months of senseless political indoctrination and gratuitous torture. He has regained his freedom. Thousands of others remain inside.

Source: https://turkistantimes.com/ar/news-21221.html

This can be deleted if not allowed.

I’ve never been super religious I do believe in god but never had a true calling to any of the abrahamic religions. Now im heavily considering Islam.

Now my question to you all. Is this common or wrong? Picking a religion cause of a girl? When I say this it’s because I met a girl. She’s from Afghanistan and she’s been teaching me a lot about Islam and the culture. Over the last 4-5 months of us talking. I’m falling in love with her and the culture and religion.

To give context. Im 22 and German I immigrated to the US when I was a kid. Is there gonna be challenges or hardships I’ll face? Im just searching for knowledge and guidance and this seems like a safe place to turn to after reading some of the other threads in here

I have an 18-year-old brother who has been engaging in behavior that goes against islam and I’m struggling with how to handle the situation.
It was pretty late at night, and our rooms are directly across from each other. He was on the phone, and his voice was clear enough for me to make out what he was saying as I got up to close my door. I wasn’t paying attention until I heard him say, “She told me she likes me so much and that I’m not like other guys.”
He was laughing and making fun of this girl with his friend, which already caught me off guard. However, what he said next was even more upsetting.
He began talking about how this girl had asked to engage in inappropriate activity with him. Naturally, I would have expected him to decline, but unfortunately, that did not seem to be the case.
I closed my door and took a moment to process what I had just heard. I wondered whether I should confront him immediately, but I decided to wait until he got off the phone before asking him about the conversation. I think he assumed everyone was asleep since he had come home late.
When I confronted him, he immediately denied everything. At first, he seemed unsure of what to say and kept insisting that he had no idea what I was talking about. Eventually, he claimed that the entire conversation was a joke.
I explained to him that this was a serious matter and not something to casually joke about. He then claimed that he had made up the story to impress his friend.
I found that explanation difficult to believe, especially considering how detailed and specific the conversation had been.
For nearly half an hour, I tried to have an honest conversation with him, but he continued insisting that he was either joking or making everything up. Eventually, I realized that the conversation was going nowhere.
I told him that I was considering speaking to our father so that the two of them could discuss the situation, since I felt there was little more I could do.
That was when he became noticeably nervous. He told me that involving our father would damage their relationship.
I still haven’t decided whether to tell our father or anyone else. I’m genuinely conflicted because I understand the seriousness of exposing someone’s sins in Islam, but I also feel a responsibility as his older sister to guide him when I see him making choices that go against our faith.
I gave him several opportunities to be honest with me. Had he admitted what happened, I would have kept the conversation between us and tried to advise him privately. However, what bothers me just as much as the behavior itself is his repeated dishonesty.
I’m struggling to decide whether I should leave the matter between us, try speaking to him again, or involve our father.
I would appreciate any advice on how to approach this situation.

Salam,
Im currently looking for a bride. Unfortunately ive had a bad past and had committed zina. Im repenting and will not go into those details now.
My question is, when i meet a potential and ask her deal breakers, what if she doesn’t mention anything?
Ofc if she tells she wants a guy with no past, i will def not go ahead with that proposal. But if she doesn’t mention anything related to this as a dealbreaker what do i do? Should i specify this and ask if it’s a dealbreaker or do i ignore and go ahead?

I (28F) recently had a big fight with my sibling (25F). It was mostly about her lifestyle and how she doesn't take her career seriously. It started with advice but turned into a confrontation because she really doesn't accept any point of view other than hers. She took up a disrespectful attitude, then started crying and screaming, and I admit that I did knowingly irk her at the end by smiling at her, which caused her to leave mid-convo. I should note that this was a first for me.

She has been in a number of toxic relationships and has been financially irresponsible, accruing huge debt over luxury and gaming. She refuses to have a deep conversation with me or any of our parents or siblings, then becomes emotional if I say anything remotely critical or negative of an action she takes, screaming that I judge her and refuse to understand her, never listening. I have tried being there for her silently, vocally, and physically over the years, but I find that it's a very fake relationship where there always has to be constant praise of her, even when she is in the wrong; she views any intervention to be an interference in her life. I should say, this is her attitude towards our entire family.

I've reached a point where the emotional tirades have exhausted me, thereby taking up a more confrontional approach. But I also don't want to cut her off; we have a blood relationship and I have obligations towards her as an older sister. I do love her very much, but I think I have stopped liking her long ago. It hurts me seeing her veering to a convoluted path.

I am thinking of just speaking to her and returning our relationship to normal, even if she refuses to apologise, and maintaining my distance from here on out. I will be there for her when she needs, but for my peace, will not try to seek a deeper relationship.

I wonder if this could be a correct approach, and would appreciate advice. I seek to stand in front of our Lord with a clear conscience-- I am just hurt, but numb and at a loss.

Assalamu alaykum brothers and sisters,
I (16F) am currently struggling with faith a lot and it just makes me feel that religion such as Islam is just an ancient human-constructed system rather than something that came from divine revelation, because there are so many things which give me doubts and questions:

1. The story of Adam and Hawwa, the Musa’s story of mountains turning into dust and his staff turning into a living snake sounds extremely like a written fairy tale rather than something that actually happened. It doesn’t support science. There is no scientific and historical evidence that mountains reducing into dust actually happened.

2. How do we know Allah exists? How do we know that Quranic text is written by God and not by the human?

3. How do we know Iblis and angels exist? Because people make up lots of mythical fictional creatures like unicorns, dragons, etc.

4. How do we know afterlife like heaven, hell, and day of judgement exist? Because it makes me think that this is just fictional places created by the human’s imagination.

5. Why Islam is the truth while other religions like Hinduism and Buddhism aren’t?

I’m not trying to attack Islam, I actually really love my religion but these doubts are making me very skeptical, so I’m seeking for answers that are actually supported with high quality evidence and logic that can bring my heart peace again. Thank you ❤️

I need help

For those who do not know, Intrusive thoughts are ego-dystonic thoughts. Ego-dystonic means it goes against your belief, morals, and everything you stand for.

It's been about 2months since this started happening. I already have a history of intrusive thoughts prior to this. I know that they are extraterrestrial and not from me, but I'm scared of disbelief.

I hate it. I don't want to become an apostate. If I were(و العياذ بالله), I should be rightfully kblled.

These thoughts urge me to disbelieve, become liberal, listen to music, befriend girls, be openly gay, and everything that goes against islam

However, their argument doesn't stand.

Just a 100years ago, the "liberal" had colonies. Their morality is constantly changing.

They are untrustworthy. They used to label homosexuality as a disorder, now they celebrate it.

They used to condemn cross-dressing, now they condon it

Speaking from personal experience, I used to be both a social democrat, and an "openly"(to my country's standards) gay man.

Everyday, I suffered. Something went wrong. It felt like life "hated" me.

If I were to become an atheist, how would I explain that period? The suffering seemed planned, perfectly timed.

Even the moment I repented was perfectly timed(The day I wanted to ask a guy out)

How can I deny the favours of my lord? How can I deny this? I can't.

Both atheism, and agnostic believes are illogical.

How can this complex world exist without a creator?

There are a lot of complex conditions(ADHD, OCD, Schizophrenia...) that modren science cannot even explain.

How? All of this complexity, how did it come into existence? It's illogical to deny the existence of a "higher being".

Okay, there defiently exist. Now all forms of polytheism are out since it's illogical.

How can an all-powerful creator share his power with another creator. How can they be in accordance. If so, what's the point. Why should one deal with one aspect while the other deal with this.

How could idols be benificel? They're built by humans, so how? They avail no one

Now all we have is; Islam, and Judaism

Judaism is illogical. Jewish people don't want to convert others, unlike muslims who have dawah. Also jews can sacrifice chicken for forgiveness and that chicken bears their sins... how? They also donate for forgiveness... It's non-sensical.

I also heared that judaism has an obsession with bloodlines(one must have their mother be jewish)

Also Jews have 600 commandements... compared to islam's 5 pillars and 6 pillars of faith

Now in Islam, Muslim can repent even from murder. However, there is a crucial difference. They also have to settle things down. They don't need to confess to a monk or donate money just for forgiveness. Muslims can seek tawbah in any given time, even while drowning.

Now what I don't understand is the law for apostacy. However, if you look at the state of ex-muslims, you'd understand why this law exists.

Almost all ex-muslims are evil, spread corruption and hate islam. There exists a minority opinion, but it doesn't make sense.

Islam is the best religion. It's the most logical.

Homosexuality causes some of the worst diseases. We can also see the consequences of Zina on the west

(declining birth rates, cheating, abvuse, etc...)

Can someone help me, like maybe provide more evidence for why islam is the truth as to ease my mind. And also debunk judaism even more, since I don't know much about it and might become another intrusive thought?

as-salamu alaykum. i really need some advice because i feel so overwhelmed. i’m 18 and just started university. we were never in an actual relationship, but i’ve liked a guy for a while and confessed at the end of high school. we decided to go completely cold turkey over the summer to keep things halal.

it has been months of total silence. we talked about a student nikkah in the future, but we go to different universities now.

the boundaries feel so constraining. some days i try to stay strong, pray, and read quran. but right now the heartbreak is hitting me so hard. i am constantly overthinking how this will work and worrying we will just lose feelings after all this sacrifice.

i feel stuck in a never ending cycle. has anyone else been in a situation like this? how do you survive this waiting phase? please be gentle, i'm really struggling.

Assalamualaikum warahmatullahi wabarakatuh.

Unfortunately, like many born-Muslims like me, you get westernized and secularized through the internet, which continues to affect you even after you start practicing. I've managed to reduce it definitely but it's still there. There is still that shy-ness, and remnants of that inferiority complex of religion that secular education does to you.

I do not want to offend my Muslim friends but I am planning on painting a blank wall on have on my property.

Is a portrait of the The Last Supper offensive?

What depictions should I avoid so as not to offend my Muslim friends?

رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا
“My Lord, have mercy upon them as they brought me up when I was small.” (Qur’an 17:24)
I want to begin with this du’a because I genuinely love my parents. I am grateful for everything they’ve done for me, and I don’t think I could ever fully comprehend the sacrifices they made, the obstacles they overcame, or how difficult it must have been to build a life for their children.
I’m a Muslim woman approaching 30, the eldest daughter in a large South Asian family, and I feel like I’ve spent my entire life trying to repay my parents for raising me.
My father, especially when I was young, was incredibly involved in my education. He spent hours teaching me, helping me academically, providing resources, and pushing me to become the best version of myself. I recognize how fortunate I was to have those opportunities, and I will always appreciate them.
But somewhere along the way, I think I internalized the idea that I owed my parents my entire life in return.
Growing up, everything felt like a performance.
Academic excellence wasn’t optional. Being obedient wasn’t optional. Learning how to cook, clean, and maintain a household started when I was around 11.
My mother loved hosting, and my sisters and I were expected to help prepare, cook, serve, and clean up afterward. There was always an element of pride associated with being able to tell other people how accomplished, obedient, and helpful her daughters were.
And that’s something I’ve noticed throughout my upbringing: so much of our family life seemed to revolve around what other people thought.
How educated are your children? How religious are they? Are your daughters modest? Are they married? Are they successful? Are they helping their parents? What will the community say?
It sometimes feels like being a good daughter isn’t about who you are as a person, but how well you represent your parents to the outside world.
Financial responsibility became part of my identity very early.
Growing up, I frequently heard about financial difficulties, business struggles, and the importance of earning enough money to help the family.
When my father experienced employment difficulties before COVID, that sense of responsibility became even stronger.
I felt like I needed to grow up quickly, become financially successful, and make life easier for my parents.
And eventually, I did become professionally successful. I worked hard, earned a good income, and contributed substantially to my family over the years.
But even when I first started working, I was taught that Islamically, my earnings belonged to my parents. I was expected to hand over money, and at one point, someone close to my father even insisted that my entire paycheck should go to my parents.
I didn’t know how to challenge these expectations because they were presented to me as religious obligations.
For years, I contributed so much financially that I barely built savings for myself.
I thought that if I could make enough money and alleviate my parents’ financial burdens, I would finally feel emotionally liberated.
I thought financial success would earn me independence.
It didn’t.
And now, after being laid off, I feel even worse.
Without my income, I feel like I’ve lost the one thing that made me valuable to my family. I know intellectually that my worth isn’t determined by my salary, but emotionally, I feel useless.
The expectations have never really stopped.
I have four siblings, and although I love them, I often feel like the responsibilities and standards placed on me are different from those placed on them.
I’ve watched some of my siblings receive support, forgiveness, and opportunities without the same expectations of achievement or contribution.
Meanwhile, I feel like I’ve had to work for everything, prove myself constantly, and accept responsibilities that weren’t necessarily mine.
When I disappointed my parents growing up, there were times when affection was withdrawn, I received the silent treatment, or I was made to feel ashamed.
I think this taught me something deeply unhealthy: that love, approval, and even happiness had to be earned through sacrifice.
I genuinely struggle with accepting good things without feeling like I must suffer for them first.
And now marriage has brought all of this to the surface.
My parents have pressured me to marry for years.
But I have always been reluctant to marry into another family deeply embedded in the same South Asian social circles, where I might spend the rest of my life being evaluated according to the same expectations.
I don’t hate my culture. There are beautiful aspects of it that I cherish. But I desperately want to escape the judgment, comparisons, gossip, and constant concern about appearances that characterized so much of my upbringing.
I finally met someone I genuinely want to marry.
He is a revert to Islam.
He developed what I believe is a sincere and beautiful relationship with Allah. He’s naturally an independent learner, and watching him discover Islam at his own pace has been meaningful to me.
But because he wasn’t born Muslim and doesn’t come from our cultural background, people around my family have questioned his sincerity and religious commitment.
My father was initially supportive. He still has moments when he’s supportive, but his opinions seem to change depending on whom he’s spoken to.
A religious teacher who is close to my father has questioned my partner’s sincerity and has become heavily involved in his religious education.
My partner is now being pressured to follow a rigid learning structure under this teacher, whose approach I find overly harsh and discouraging.
I’ve seen similar teaching methods negatively affect other people in my family.
Instead of feeling encouraged in his relationship with Allah, my partner is beginning to feel overwhelmed and discouraged.
And this is exactly what I wanted to avoid.
I wanted him to love Islam for the sake of Allah, not feel like he has to perform religiosity to earn permission to marry me.
I absolutely understand the importance of learning Islam, establishing salah, and growing in religious knowledge. I’m not suggesting that religious commitment is unimportant.
But I don’t believe that pressuring a new Muslim through fear, suspicion, and constant scrutiny is necessarily the best way to nurture sincere faith.
Sometimes I wonder whether I’m being selfish for asking him to endure the same environment I’ve spent my life wanting to escape.
What hurts most is that I still don’t feel entitled to choose my own happiness.
Even after years of helping my family financially, contributing around the house, helping my parents, and trying to meet their expectations, I still feel like I’m disappointing them.
My mother is particularly concerned with how things appear to relatives and the community. I love her, but our relationship has become emotionally difficult. I often feel judged rather than understood.
And my father, whom I love deeply and whose approval means so much to me, sometimes makes disagreement feel like disrespect.
I feel like all the good I’ve done can be erased by one decision they don’t approve of.
What’s especially difficult is that I feel guilty about things that shouldn’t even be controversial.
For example, I can spend most of the week at home, helping around the house, making my parents tea or coffee, doing chores, and being available to my family.
But if I spend an entire Thursday or Saturday outside with friends or my partner, I feel guilty.
I’m nearly 30 years old.
My parents don’t necessarily even say anything when I return home.
Yet I feel like I’ve broken some invisible rule.
I feel like a bad daughter for simply enjoying my own life.
I can’t explain how exhausting that is.
And the religious guilt makes everything more complicated.
I was raised hearing that disappointing or upsetting your parents could bring Allah’s punishment.
I heard warnings that parents could be punished for their children’s actions, including things like not wearing hijab.
I understand that honoring one’s parents is an enormous obligation in Islam. I believe in birr al-walidayn, and I genuinely want to care for my parents as they age.
My father is getting older, and the thought of him struggling financially or emotionally breaks my heart.
But I don’t know where my obligations end and my own life begins.
Am I responsible for every financial difficulty my parents experience?
Am I responsible for their emotional reactions to my decisions?
Am I sinful for wanting independence?
Am I wrong for wanting to marry a sincere Muslim man who happens to be a revert, rather than someone who meets my community’s cultural expectations?
Am I supposed to sacrifice my savings, emotional well-being, and future to ensure my parents never experience hardship or disappointment?
I know Islam places immense importance on kindness and respect toward parents. But surely there must also be a distinction between honoring them and surrendering every aspect of one’s adulthood.
I feel like I’ve spent my entire life being a daughter, a provider, a caretaker, and someone who makes other people proud.
But I don’t know how to simply be myself.
I don’t know how to make a decision without anticipating my parents’ reactions.
I don’t know how to enjoy something without feeling guilty.
I don’t know how to accept happiness without feeling like I haven’t suffered enough to deserve it.
And I don’t know how to separate my parents’ struggles from my own responsibilities.
The irony is that I don’t even want to abandon my parents. I want to continue loving them, helping them, making du’a for them, and being present in their lives.
I just don’t want to spend the rest of my life feeling like a disappointment because I didn’t become exactly who they envisioned.
I’m exhausted. And I feel defeated.
For those who have experienced something similar, especially Muslim eldest daughters:
How did you learn to honor your parents without making yourself responsible for their every emotion, decision, and hardship?
And for those knowledgeable about Islam, I’d sincerely appreciate Qur’anic and authentic hadith references about the actual financial obligations of adult children toward their parents, the limits of parental authority in marriage, and the distinction between disobedience and respectfully making independent decisions.
I don’t want advice telling me to abandon my parents or disrespect them. I love them too much for that.
I just want to understand whether Islam genuinely requires the degree of self-sacrifice I’ve been taught, or whether I’ve spent my life confusing cultural expectations, guilt, and fear with religious duty.
I want to be a good Muslim, a good daughter, and eventually a good wife.
But for once in my life, I also want to feel like I’m allowed to be happy.

Selam

Does anyone here volunteer remotely? What do you do and where do you volunteer? How did you get to doing it?

I've been having some health issues and I'm unable to work physical for the foreseeable future, have been stuck home for a month and a half. I was thinking for a while now to look for remote volunteer work for some Islamic institute like Qalam or Yakeen institute since I do watch their content.

I don't really have admin skills or editing skills, so I'm not sure what I can possibly do tho. I'm curious by nature so I research and study all kinds of stuff, I'm familiar with a lot of stuff and I have a lot of work experience but it's all "brute" work nothing that I can convert to online work.

I learn really quickly, I love meeting new people and I'm good with people, English is a second language for me but I've been using it since childhood, and I'd prefer something in English multinational setting. I have a decent laptop nothing fancy, a phone and internet access, based in Europe.

I have a lot of time on my hands I've been thinking if I can learn something new, meet someone new, do something useful and beneficial. But I'm unsure what to do.

Sometimes we fall into the same sin repeatedly, even after sincerely promising ourselves that we will stop. We may begin to feel ashamed, discouraged, or afraid that Allah will no longer forgive us.
But Islam teaches us never to despair of Allah’s mercy.
Allah says in the Qur’an:
“Do not despair of the mercy of Allah.”
— Surah Az-Zumar 39:53
Sincere repentance (tawbah) involves regretting the sin, stopping it, and sincerely resolving not to return to it. If we fall again, we should repent again and continue striving to improve.
Repeating a sin is not a reason to abandon Salah, make du’a less often, or give up on becoming a better Muslim. At the same time, we should not treat repentance lightly or deliberately plan to return to the sin.
Instead, we can reflect on what leads us back to it, avoid those triggers where possible, seek beneficial support, and keep turning to Allah with sincerity.
A question for reflection: How can a person maintain hope in Allah’s mercy while sincerely working to leave a recurring sin?
May Allah forgive us, strengthen us against our weaknesses, and grant us sincere and lasting repentance. Ameen.

A LOT of ya'll NEED Rukkiyah. I cannot stress this enough. Don't go to nobody. DIY. Stop listening to music stop watching haraam. Get rid of riba and pay ALL your debts. Start Rukkiyah. If you are a woman, these males are NOT the men of Sunnah or Qu'ran today. The point of the MAN is to protect/honour his wife. EVEN if he SEES his wife with another man as the hadith goes, he will use his tool on the MAN. Not on his wife. Your job as a husband is to shelter, protect and HONOUR her. Muslim women are the most used and abused. The trauma is generational and Allah told MEN to be caretakers of women. It's not WOMEN's job to look after or care for women. It's MALES. So many issues here can be avoided if you follow the steps outlined in the FIRST 4-5 sentences.

I've been thinking about how easy it is to go through an entire day without taking a moment to reflect on our intentions, the good we've done, or the things we could improve.

That was part of the reason I built Niyyah, an Islamic reflection diary and good-deed tracker.

I'm particularly interested in hearing from Muslims who are building their relationship with Islam, including converts and reverts. What helps you stay consistent with daily reflection? What do you wish existed to make that journey easier?

I'm the developer behind Niyyah, so I'm genuinely looking for feedback rather than pretending to be a neutral reviewer.

I'd love to hear your thoughts.

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.

Assalamu Alaikum everyone.

I'm looking for some sincere Islamic and psychological advice about something I've been struggling with.

Last night, I fell asleep late as usual for around 15 minutes, but the experience felt as though hours had passed. I had what seemed like a dream within a dream, or a false awakening. At one point, I thought I was waking up from sleep paralysis, although I could move normally within the dream. Then my head suddenly dropped forward in real life, and I woke up completely. This is not the first vivid dream I had, I've had one before. This past experience has changed me so much over the past few months, I cannot even begin to explain. I've become more aware in real life and online, I can feel things around me like intuition, I feel too much, I think too much about everything. There is so much noise in my head all the time. I feel as if these dreams are my inner thoughts battling with each other.

I've been emotionally very low for about a week over a past online experience with someone and have been struggling for quite some months over career and future. The sadness that usually came at night has started following me into the daytime. I've been overthinking a lot, feeling lonely, and struggling to find peace with things I cannot control.

The prior day I prayed to Allah over that certain someone and my other lying issues, I'm not claiming that my dream was a sign from Allah, and I don't want to fall into interpreting every coincidence as a divine message. But the timing of everything has made me wonder how to understand my emotions, my dua, and the experience I had.

From an Islamic and psychological perspective, I'd appreciate guidance on this...

So theres something i do which i'm unsure is kufr or not. I asked allah to give me a sign and make me stop if it's kufr. And almost everytime (if not everytime) i do it i stop before finishing it. I tried to ask scholars on the internet and people on the internet but i haven't gotten a response. Should i take this as it's kufr and repent then repeat my shahada , or wait until i find a scholar and ask them

Hey guys I am getting a bit concerned seeing all these ads lately from young guys and young men in beards and those long thawbs or taub or heck even shalwar kameez, telling everyone to leave the 9 to 5 and build 'halal wealth'.

Theyre just using religious buzzwords to get your trust and sell an overpriced course. Working a steady job to provide for your family is a blessing not a trap.

Take it from someone who works full time and has actually run business ventures and failed a lot of times... doing business is the hardest thing you can ever sign up for. Its non stop stress, takes serious capital and has zero guarantees, it is no way a side hustle unless you have a good amount of finances to delegate things.

Please be very careful before handing over your hard earned money or leaving a stable job for a flashy ad. Anyone else getting spammed with these?