Obedience and Rebellion Against the Islamic Ruler: Refutation of Radical Approach
By New Age Islam Special Correspondent
10 June 2026
Obedience and rebellion against the Islamic ruler are among the major themes in the radical literature. This two-part article deals with this issue from classical and modern Islamic literature and argues that violence and spreading chaos are not supported by Islam.
Summary
In Islamic political thought, discussions about obedience to the ruler and rebellion against him were not one-dimensional or based on emotion. They developed on the basis of careful assessments of the comprehensive goals of the Sharia, social realities, public interests (maslahat), and harmful consequences (mafsadat). Therefore, overly simplistic approaches such as obedience to the ruler in all circumstances or the obligation to fight against an oppressive ruler at all stages do not comprehensively represent the position of Ahlus-Sunnah. When analysing the Quran, Sunnah, the practices of the Companions, and the later fiqh commentaries, it becomes clear that the approach to an oppressive ruler is situational. Tolerance and submission have been given priority in situations where rebellion against the state leads the society to further disaster and bloodshed. At the same time, it is clear from the observations of prominent Imams that in cases where the ruler’s tyranny undermines the basic structures of the religion and injustice takes a systemic form and threatens the very religious and social existence of the society, attempts to remove him from power are justified religiously and politically. Imam Al-Din Al-‘A’ji (756) writes, "If there is a just cause for removing an Imam, the community has the right to do so. For example, if there is instability in the affairs of the Muslims, if religious matters are disrupted, etc., they have the right to dismiss him as soon as he was appointed. If that causes tribulation, then the lesser of two evils should be borne” (Al-Mawaqif, 8/352). A similar observation is made by Imam Juwaini (may Allah have mercy on him). Therefore, dismissing the issue of Khuruj with the single label of "Khawarij thought" is a dangerous accusation against a completely authentic political approach of Ahlus-Sunnah since the best century.
Major points:
· Rulers play a crucial role in the protection of the religion and the stability of the social system. Their role in destroying the religion is also significant. That is why Imam Ibn al-Mubarak was the first to enumerate “al-Muluk” (rulers) when referring to the factors that destroy the religion.
· There have been different opinions among scholars regarding the issue of obedience to the ruler, considering his conditions. There are situations where obedience is obligatory without any disagreement.
· In some cases, obedience is prohibited. In other cases, it is obligatory to depose the ruler from his position of power. In other cases, one has to live under oppression.
· If the conditions are met, in some cases, overthrowing the ruler through rebellion is permitted. Thus, considering the political realities, social consequences, and the comprehensive goals of the Sharia, the Imams of Ahlus-Sunnah have analysed in detail the rulings related to obedience, disobedience, rebellion, and tolerance towards the ruler.
Introduction
Rulers play a crucial role in the protection of the religion and the stability of the social system. Their role in destroying the religion is also significant. That is why Imam Ibn al-Mubarak was the first to enumerate “al-Muluk” (rulers) when referring to the factors that destroy the religion. There have been different opinions among scholars regarding the issue of obedience to the ruler, considering his conditions. There are situations where obedience is obligatory without any disagreement. In some cases, obedience is prohibited. In other cases, it is obligatory to depose the ruler from his position of power. In other cases, one has to live under oppression. If the conditions are met, in some cases, overthrowing the ruler through rebellion is permitted. Thus, considering the political realities, social consequences, and the comprehensive goals of the Sharia, the Imams of Ahlus-Sunnah have analysed in detail the rulings related to obedience, disobedience, rebellion, and tolerance towards the ruler.
One: A situation where obedience to the ruler is mandatory.
Obeying the Imam chosen by the Islamic community, who is a Muslim and who properly implements the Islamic Sharia, is an obligatory duty for a believer. Believers must give allegiance to the Imam in question. They must follow his orders without disobeying. It is forbidden in Islam to violate the decisions of such an Imam or to rebel against him. “O you who believe, obey Allah and obey the Messenger and those in authority among you” (An-Nisa': 59) is considered the basis for this issue. This verse is described by Shaykh al-Islam Ibn Taymiyyah in the introduction to his book Al-As-Siyasa Shari’ah as “Ayatul Umrah” (verse of the rulers). In this verse, the command to obey the rulers comes immediately after the command to obey Allah and His Messenger. Therefore, it is generally accepted that obedience to the rulers is obligatory based on this verse. Allama Shawkani (may Allah be pleased with him) has written in his commentary on this verse that the meaning of “those in authority” here is the Imams, rulers, and judges, including those who have authority based on the Sharia, and obedience to them is obligatory (Tafseer Shawkani 1/481). In a hadith reported by Imam Bukhari from Ibn Umar (may Allah be pleased with him), the Prophet (peace and blessings of Allah be upon him) said, 'Listening to and obeying the leadership is obligatory as long as it is not ordered to do something wrong.' However, if it is ordered to do something wrong, then it is not necessary to listen to or obey it (Bukhari: 7144). Abu Umamah al-Bahiliyy said, 'I heard the Prophet (peace and blessings of Allah be upon him) delivering a sermon on the Farewell Pilgrimage.' The Prophet said, 'Fear Allah, perform the five daily prayers, fast the month of Ramadan, give zakat on your wealth, and obey your rulers, and you will enter the Paradise of your Lord' (Tirmidhi: 616).
Islam considers it a grave sin to rebel against an Imam who is fully implementing the Sharia rulings. Imam Masari (may Allah be pleased with him) stated in his commentary on Sahih Muslim that there is consensus among scholars that one should not rebel against a just ruler under any circumstances (Iqmalul Muallim – 6/246). Such rebellions adversely affect the implementation of Islamic laws and the security of the people. They end up in bloodshed and the killing of innocent people. It can be seen that the jurists unanimously teach that it is the duty of the Imam to suppress the group that sets out in this way and the people to support him. Sayyid Maududi writes in his commentary on Surah Hujrat in Tafheem-ul-Quran: “The parties who launch a rebellion against the government can be of various types. Those who launch a rebellion simply to create chaos; they have no Shariah justification for launching a rebellion. The scholars are unanimously of the opinion that it is obligatory for the believers to support the government against such people. They launch a rebellion to overthrow the government without any Shariah justification. At first glance, they appear to be oppressors and unjust. In this situation, there is no dispute that supporting a just government is obligatory.”
Two: The ruling if the Imam becomes a disbeliever (kafir).
It is considered a fundamental principle in Islamic political thought that an infidel cannot become the Imam of a believing community. The first qualification for becoming an Imam is to be a Muslim. Therefore, the discussion of whether an infidel should be obeyed if he becomes an Imam does not arise in the basic discussions of fiqh. Scholars believe that he lacks the very basic condition that must be fulfilled for the validity of the Imamate. The mystery is the question of whether obedience to the said Imam is obligatory if a Muslim becomes an Imam while fulfilling the conditions. The jurists have ruled that obedience to him is forbidden.
Imam Mawardi (Al-Ahkam as-Sultaniyyah, p. 5) observes that the main purpose of the Shariah in requiring the establishment of a system of government is the protection of the religion and the control of worldly affairs. It is impossible to achieve the primary purpose of this, the protection of the religion, without a belief. Therefore, if the Imam is a disbeliever, he should be immediately dismissed, and a Muslim Imam should be appointed. The basis of this law is the verse in Surah An-Nisa. which says, “Allah has not left for the disbelievers any way to overcome the Muslims.” Imam Nawawi quotes from Khali Iyad: “If the Imam becomes a disbeliever, changes the Sharia, or introduces an innovation, he is outside the legal framework of the ruling authority. Then obedience to him is not obligatory. It is obligatory for the Muslims to rise up against him and, if possible, remove him and appoint a righteous Imam.” (Sharh Muslim, 12/229). Imam Ibn Hazm stated that there is consensus that a disbeliever, women, and children are not permitted to be Imams. Imam Ibn Hajar’s view is that if it is not possible to remove the disbeliever and appoint another, then one should emigrate from that land (Fath al-Bari, 13/123).
Three: Obedience to a rogue and oppressive ruler.
The jurists are of the opinion that it is forbidden to appoint a person who is known to be a complete fraud as an Imam. If such a person becomes an Imam, his Imamate will not be established. The commentators cite the verse قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ in Surat al-Baqarah as evidence for this ruling, which says, "My covenant will not be binding on the wrongdoers.” Imam al-Razi says that this verse is the evidence of the majority of scholars that the Imamate of a fasiq will not be established. Imam al-Qurtubi stated that there is no difference of opinion among the ummah that the Imamate of a fraud will not be established (Tafseer al-Qurtubi, 1/270). Even a father who is very loving and caring, if he is a fraud, will not be allowed to manage his son’s property. Then, how can a tyrant who does not fear Allah be given the great Imamate? This is the logic put forward by Imam Juwaini in his Ghiyasul Ummam (p. 68). The same opinion has been quoted from Imam Ibn Hajar, Imam Nawawi, Imam Bujayrim, and others. Imam Jaswas said, “Even if he enters the position of authority, his rulings and laws will not be effective if he is the one in power.” Therefore, if a person who is proven to be a tyrant becomes a ruler, it is not obligatory to accept or obey his orders. Because his Imamate has not been established in principle. However, the scholarly world has stated that in necessary stages (الذرعة), the authority of a fasiq will be established. Ibn Taymiyyah, Izz ibn Abd al-Salam, and others have recorded this. This is permissible only in the absence of a righteous Imam. The evidence for this argument is the hadith that Allah sometimes helps the religion through a wicked person and the principle that some concessions can be made in times of necessity. In his book Qawai'd al-Ahkam fi Maswalih al-An'am, Imam Izz ibn Abd al-Salam writes: "In cases where a person with complete righteousness cannot be found in public or private positions, we appoint a person with the least evil tendencies to power."
What is the approach to be taken towards a righteous Muslim Imam who later becomes cruel and wicked? This is where the dispute lies. There are two arguments on this issue. One: If the Imam becomes an oppressor and if it is possible to remove him from that position, then one can carry out a Khuruj (rising against the oppressor) for that purpose. Two: Even if one has the ability to change the oppressor ruler, one should obey and live in submission to him without attempting to do so. These people are of the opinion that rising against an oppressor Imam is not the way of Ahlus-Sunnah; it is contrary to Ijma' and is the practice of the Khawarij.
Conclusion:
The evaluation of classic Islamic sources and their modern approximations tells us that violence and revolt which might bring chaos and destruction are not permitted. The rhetoric of radicals advocating revolutions is a dogmatic approach to the political issues. Rather than using violence, Islam demands a constructive approach to the problem and solving it amicably. This ideal is according to the teachings of the Quran and Hadeeth. This discussion also informs us of the problematic worldview of radicals who achieve political demands through religious misappropriation.
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