What is the answer to those who interpret the hadith (There is no obedience to any created being in disobedience to Allah) by saying that the intended meaning is:

The questioner : ... .

The Shaykh : ... It is not permissible for anyone to obey anyone in disobedience to Allah (Mighty and Majestic), whether he is a ruling governor, a scholar, a father, or any other person who has authority and guardianship over a Muslim. It is not permissible for him to obey him in disobedience to Allah (Mighty and Majestic). This is the meaning that every Arab understands, and upon this the scholars of the Muslims, all of them, have proceeded to this day. And among the misfortunes of partisanship and collective grouping on other than the Book and the Sunnah—rather, on or with what some claim to be in the public interest—is that Muslims, or some of them, group together in a specific gathering for which a methodology and system are established that is not based on the Book and the Sunnah. And among the effects of that system is that if it conflicts with some of the legal texts, they strain to interpret and explain them in a way that does not conflict with their system.
One of the examples of this is this authentic hadith. And before delving into explaining the example, we remind you of the reason for the hadith’s occurrence. That is, the Prophet (peace and blessings be upon him and his family) sent a detachment and appointed a commander over them. It occurred to this commander to test his companions in their obedience to him, so he ordered them to gather firewood for him. This order is obligatory to follow and execute; do you see how? Because gathering firewood is an ordinary matter, so he did not order them to violate the Shari'ah. , yet some people were found who interpreted the hadith contrary to its correct, well-known interpretation, saying: if the one being obeyed believes that what he ordered is a sin. But if the ordering commander does not believe that what he ordered is a sin, but the one being ordered believes it is a sin, then it is permissible for him to obey the commander in this situation.
And I remember well a discussion that took place between me and a group from the Tahrir Party, whom I was imprisoned with in al-Hasakah in the northeast of Syria. And this prison is one of the virtues of Abd al-Nasir, for he built it there. It was a very high prison, and the lights were hanging from the ceiling above. And whenever we asked them about the secret, they said, “So that they do not commit suicide, so that they do not use a bottle to commit suicide.” And glory to Allah, one thing reminds of another. There was a question; when I found out at the last moment, and they took me in this military Land Rover, that I would be exiled to al-Hasakah prison, I quickly sent to one of my children to bring me Sahih Muslim, a bag, a pen, and a pencil, etc., so that I could work there. The point is, when we arrived at the prison, we found a group from the Tahrir Party there, more than fifteen people. So we used to discuss with them night and day. They would bring up this issue, and here is the point. I gave them the following example when it was explicitly stated that if the commander orders something and he does not believe that this order is haram, then the ones being ordered must obey him, even if they believe it is haram. I gave them the following example. I said, “What do you think of his saying (peace be upon him): Do you believe this, or are you with the opinion of the Hanafis who say that the small amount of what is haram is only grape wine, while the intoxicating substance from other than grape wine, the large amount is haram and the small amount is permissible? Do you see this opinion, or do you see his saying (peace be upon him): ; ?” He said, “No, I see it as it came in the hadith.” I said to him, “Suppose your commander was of the Hanafi school, and it is not necessary that he be of the Hanafi school in all issues, but in this issue only he holds that view, so he permitted all wine except grape wine, wheat and [...] etc., but he stayed away from the large amount; less than the large amount, do not drink, drink from it. Do you permit yourself to obey him?” He said, “Yes, I do.” I said to him, “The hadith is: ... This is if he believes that this is haram. This is the point. And therefore, this condition that we placed here is very necessary, very necessary. And I do not know if our friend still holds to the remainder of this opinion, because I knew him thirty years ago. I met him in al-Masjid al-Haram, and from there he adopted the Salafi methodology.

The questioner: He met you in ... .

The Shaykh: Yes, he met me many times, but I say that the original meeting was the first one, and he was a Salafi, but when I met him, he was a partisan, meaning as an organized group, but it is feared that there may be remnants.

The questioner : ... .

The Shaykh: This is what I wanted to clarify.

The questioner: May Allah bless you.

The Shaykh: And you.

The questioner: ... area

The Shaykh : How?

The questioner: Knowing the direction and the qiblah.

The Shaykh: We said we will speak about it, if Allah wills.

The questioner: Regarding shaving the beard ... in the army and others, the order comes from ... if the order is violated, there is a physical punishment, of course. Does this ruling apply to what was said previously?

The Shaykh: What was said previously is different from what you are saying now. What was said previously is regarding choice, but in the case of necessity, that is another discussion, correct?

The questioner: So does this fall under necessity?

The Shaykh: Of course, of course.

The questioner: But it should be, O Shaykh, an initial choice, where the person knows that this path is necessary, compelled to this order, so he has the choice at the beginning not to put himself in ... .

The Shaykh: Regarding ... .