Bukhari

Hadith Commentary:
In the narration of Imam Ahmad, there is an addition: Even if you consider yourself deserving of authority, do not act upon this opinion; rather, obey the ruler of the time, listen to his command, until—if Allah wills—you attain authority without conflict or fighting.

In the narration of Ibn Hibban and Imam Ahmad, it is stated: Even if this ruler consumes your wealth and strikes your back, that is, still be patient.

If he commits disbelief (kufr), then you will not be held accountable for fighting against him.

In another narration, it is stated: As long as he does not command you to do something that is clearly and explicitly sinful.

In a third narration, it is stated: The ruler who disobeys Allah should not be obeyed.

In the narration of Ibn Abi Shaybah, it is stated: There will be rulers over you who will command you to do things you do not recognize and will do deeds you consider evil; in such cases, it is not obligatory for you to obey such rulers. The statement, "You will have an argument before Allah," means that you will have a justification for fighting and opposing him.

From this, it is derived that as long as the ruler’s words and actions can be interpreted in a legitimate (shar‘i) manner, it is not permissible to fight against him or rebel against him. However, if he clearly and explicitly issues a command contrary to the Shari‘ah and acts against the principles of Islam, then it is permissible to object to him, and if he does not accept, then it is correct to fight against him.

Dawudi said: If it is possible to depose a tyrannical ruler without causing strife and corruption, then it is obligatory that he be deposed; otherwise, one should be patient.

Some have said: Initially, it is not permissible to appoint a transgressor (fasiq) as a ruler. If he was just (‘adil) at the time of attaining authority and then becomes a transgressor, there is a difference of opinion among the scholars regarding rebelling against him. The correct view is that rebellion is not permissible until he openly commits acts of disbelief (kufr); if he begins to openly commit acts of disbelief, then it becomes obligatory to depose him.

Hadith Commentary:
➊
In these hadiths, the term "amir" does not refer to the leaders of our organizations, but rather to the Caliph of Islam who is truly in authority.
Obedience to such an authoritative Caliph is obligatory.
One should not break the law on trivial pretexts, nor should the path to rebellion be paved.
If this is done, it will revive the memories of the era of ignorance (jahiliyyah), because in the time of jahiliyyah, lawlessness prevailed and those people were accustomed to living above all kinds of law.

➋
If anyone rebels against the ruler of the time, he dies a death of jahiliyyah, because such actions will lead to bloodshed and the spread of turmoil and corruption.
The protection of people’s honor, dignity, lives, and property lies in obeying the ruler of the time.
Suppressing conspiracies and seditions is best achieved through this means.
However, if the ruler openly commits disbelief (kufr), then in such circumstances, where there is disobedience to Allah, obedience to them is not required.

➌
The situation of separating from the community (jama‘ah) is when someone attempts to rebel against the Caliph of the time, even if it is a minor attempt. The result of this reprehensible effort is turmoil and bloodshed, which Islam does not permit.

Hadith Commentary:

To separate from the congregation means to rebel against the Islamic ruler and to withdraw from his obedience, as the Khawarij did during the caliphate of Ali radi Allahu anhu. Doing so breaks the communal system and leads to the same kind of lawlessness as in the era of ignorance (Jahiliyyah), which was the practice of the people of Jahiliyyah. For a Muslim to die in such a state of lawlessness is to die a death like that of the people of Jahiliyyah, which is in no way befitting for a Muslim.

Hadith Commentary:
➊
What is meant by separating from the congregation is breaking the national, communal, and religious system and rebelling against the Islamic ruler.
A person who does this becomes ensnared in the same self-will as that of the era of ignorance (Jahiliyyah).
Dying in such a state is to die the death of Jahiliyyah, which is not befitting for a Muslim.
➋
In this hadith, the "amir" (leader) does not refer to the leaders of our self-made organizations, but rather to the Khalifah of Islam, who in the true sense possesses authority and power.
Obedience to such an amir is obligatory.
To pave the way for rebellion by making excuses over trivial matters is akin to reviving the memory of Jahiliyyah, because the people of the era of ignorance were accustomed to living above all kinds of law.
In such circumstances, if anyone rebels against the ruler of the time, he dies the death of Jahiliyyah.
This hadith has already been explained previously.
Wallahu al-musta‘an.

Hadith Commentary:
The purpose of obedience to the Caliph of Islam is that one should not create lawlessness by breaking the law on trivial matters under the pretext of minor issues; otherwise, it will revive the memories of the era of ignorance (Jahiliyyah).
Disorder and corruption will gain strength.