Is there a necessary connection between disbelief and rebellion, such that if the imam commits disbelief, it becomes obligatory to rebel against him?
Machine translationRead the Arabic original
The questioner : May Allah reward you. Is there a necessary connection between disbelief and rebellion, such that if the imam commits disbelief, it becomes obligatory for him to be rebelled against?
The Shaykh : Does it become obligatory for the people to rebel?
The questioner : Yes
The Shaykh : It is known that if we see clear disbelief for which we have proof from Allah, then it is obligatory to rebel, provided we have the capability. However, if we do not have the capability, such that if we rebelled, the harm would be greater, then it is not permissible to rebel. This is because what is permissible must be weighed in the scales of benefit and harm, because what is permissible is neutral on both sides unless a factor tips the balance. The saying of the Messenger (peace and blessings be upon him):Sahih al-Bukhari 7055, 7056 This is a place of permissibility, but it is obligatory here because it is not permissible to appoint as a guardian over the Muslims one whose disbelief is clear. Yes.
The questioner : Shaykh, regarding the word "the mu'adhdhins," did we say we would speak about it?
The Shaykh : Yes, regarding the mu'adhdhins, I say that if it is preserved, the intended meaning is the generic class. If it is not preserved and it refers to the mu'adhdhin, there is no problem. Did you not discuss it in your book?
The reader: He did not speak, Shaykh.
The Shaykh : He did not mention anything. All right.
The Shaykh : Does it become obligatory for the people to rebel?
The questioner : Yes
The Shaykh : It is known that if we see clear disbelief for which we have proof from Allah, then it is obligatory to rebel, provided we have the capability. However, if we do not have the capability, such that if we rebelled, the harm would be greater, then it is not permissible to rebel. This is because what is permissible must be weighed in the scales of benefit and harm, because what is permissible is neutral on both sides unless a factor tips the balance. The saying of the Messenger (peace and blessings be upon him):
unless we noticed him having open Kufr (disbelief)
إلا أن تروا كفرا بواحاThe questioner : Shaykh, regarding the word "the mu'adhdhins," did we say we would speak about it?
The Shaykh : Yes, regarding the mu'adhdhins, I say that if it is preserved, the intended meaning is the generic class. If it is not preserved and it refers to the mu'adhdhin, there is no problem. Did you not discuss it in your book?
The reader: He did not speak, Shaykh.
The Shaykh : He did not mention anything. All right.