This is a refutation by the Salafi shaykh, Nizār Hāshim (dated 16/04/1440H), of a doubt presented by a Sudanese Khārijite, ʿAbd al-Ḥayy Yūsuf, who is a supporter and defender of the likes of Bin Lādin, al-Qaeda and ISIS (Daesh). The doubt is pertaining to rulers and their oppression and the hadith, “even if he strikes you back and takes your wealth” -- and this ḥadīth is a thorn in the throat of every Khārijite, and hence, they take approaches to these types of ḥadīth, as does the Jahmite towards the ḥadīths of the Ṣifāt (attributes), and His Ruʿyah and Nuzūl. And that is the use of taʾwīl to abolish and invalidate the actual meaning of the ḥadīth.

There are Khārijites in the UK who are upon these ideas, and they try to conceal themselves, by trying to hide their Khārijism, similar to ways in which the Innovators, Jahmites, Lafẓiyyah used to try to conceal themselves and their innovations in the time of the Salaf. These Khārijites—in a post-ISIS era—know that the Muslims are generally more aware now of what a Khārijite is and of his basic ideas.

Summary of the Audio

1. The prohibition of speaking about Allāh and his religion without knowledge and its great danger. And the obligation of speaking only the truth. Only the true scholars fear Allāh and take heed in this issue.
2. This Dr. ʿAbd al-Hayy Yūsuf lays down false principles that are founded upon ignorance, desire and intended deception of the Muslims with respect to their religion.
3. This individual is known to the students of knowledge who can distinguish between truth and falsehood to be upon the methodology of the Khārijites, who make takfīr of the rulers and who instigate tribulations and turmoil in this land and elsewhere. He makes demonstrations to be lawful, and he is a cause of misguiding people and spreading extremist ideology as he was responsible for many of the youth going to al-Qaedah and also ISIS (Daesh) in Syria.
4. Many trials have come to Sudan due to this methodology which is based upon extremism, exaggeration (ghuluww) and corruption.
5. From his corrupt principles is that which relates to the Prophet’s sayings regarding the rulers and their oppression. There are more than a hundred authentic ḥadīths all related to the ruler and the affairs of the Muslims, which indicate the seriousness and danger of this matter. That they should remain patient and that Allāh will relieve them of the hardship. And that if they do not remain patient, and revolt, they will subject themselves to tribulations and various types of harms and punishments.
6. This ʿAbd al-Ḥayy Yūsuf has made taʾwīl of the ḥadīths in a manner through which he traverses the way of the Khārijites, past and present. The ḥadīth, “Hear and obey, even if he strikes your back and takes your wealth.” When the ruler strikes your back due to a prescribed or disciplinary punishment then he is not an oppressor when he is doing that. Rather, he is being just and establishing the truth in this case. And the person who has been subject to such punishment or discipline should be grateful for being purified of sin. So how can someone come alone and then interpret this ḥadīth to mean: Hear and obey him if he takes strikes your back in truth and takes your wealth in truth. Meaning, this ḥadīth only applies to situations where the ruler does this in truth, when he is legally justified in striking your back and taking your wealth (such as zakāh for example)! So be patient when he does that! This is from the ignorance and deception of this man and his corruption of his ideology.
7. Where can he go with the speech of the Messenger, “You will see selfishness [of the rulers] and affairs that you will dislike.” The Companions asked what they should do if they encounter this. He said: “Give to them what is due to them, and ask Allāh for what is due to you.” In another ḥadīth, “There will be oppressive rulers over you, taking your wealth.” They said: “Shall we not fight them with the sword.” He said: “Be patient, until you meet at the Ḥawḍ” and “Obey them so long as they establish the prayer among you.” And other such ḥadīths which indicate that if the ruler is oppressive and strikes his subjects, that they should be patient, for the sake of Allāh.
8. And this is not humiliation and lowliness, rather the Sharīʿah came with other than what they were upon in Jāhiliyyah. When they would be wronged, they would stir people up and incite, and then violate the rights and honours of others. But the Sharīʿah has come with something else, that when the ruler is oppressive, unjust, that you are patient. That you do not rebel against him, and that you do this for the sake of Allāh. And this applies until the Day of Judgement, until Muslims meet the Prophet at the Ḥawd, where they will drink from it. As opposed to the opposers, the deviants, the innovators, they will be repelled from this large Ḥawḍ.
9. Patience with the unjust ruler, towards his oppression, is something the [Scholars of the] Muslims are united upon. They are not to rebel against him because he commits sins or oppression, unless we see clear, open disbelief (kufr) as determined by the people of knowledge. And then only if they have the ability, and then after the affair has been returned to those who are responsible for decisions in the affairs of the Muslims (Ahl al-Ḥall wal-ʿAqd), those who are qualified. So when a ruler is oppressive, selfish, confiscates wealth, keeps wealth for himself and so on, then patience is shown and he is not rebelled against. Supplication is made to Allāh for his rectification, and he has patience on this tribulation.