"If a group with strength and protection rises against the imam based on a plausible interpretation, they are rebels"
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The Shaykh : Yes, he says, he said "If a group with strength and protection rises against the imam based on a plausible interpretation, they are rebels" If a group rises, the group refers to men and women, the females. Allah the Exalted said [Al-Hujurat 49:11] This is when the word "group" is paired with women, but when used in its general sense, it includes.
The questioner : ... .
The Shaykh : men and women, as in His saying, the Exalted:[Ash-Shu'ara 26:105] and similar verses. And the poet said:
"And I do not know, nor do I think I know *** Whether I stand for the fortress or for women" Yes, if a group rises, meaning a group of men, because they are the ones with strength and protection. They have strength and protection. Strength means power, and power is called "strength" because of its penetration, just as a thorn penetrates the body. Allah the Exalted said[Al-Anfal 8:7] Who are the two groups?
The questioner : ... .
The Shaykh : Other than Abu Sufyan, or the fighters from Quraysh?[Al-Anfal 8:7] So strength is power. "And protection" means resistance, meaning they are a large group who resist being reached by a person easily; rather, they are a group of soldiers. "Against the imam" Who is the imam? He is the one the Muslims appointed as their imam. This imam means the caliph or the Commander of the Faithful. This is the imam. Here, the jurists, may Allah have mercy on them, spoke about the conditions of imamate and how imamate is established. Imamate is established by designation, meaning the previous imam designates him. It is also established, and this is the covenant, meaning the previous imam designates him as the caliph after him. This is what happened from Abu Bakr, may Allah be pleased with him, to 'Umar. The second is the agreement of the people of authority and decision upon him. The people of authority and decision means the notables, nobles, and dignitaries of the land gather upon this specific man and appoint him as imam. Among this is the smaller example chosen by 'Umar ibn al-Khattab, may Allah be pleased with him. 'Umar did not covenant with a specific person, nor did he leave the matter ambiguous among the Muslims, but he placed the matter between.
The questioner : individuals.
The Shaykh : six individuals, whom he, may Allah be pleased with him, chose, and he explained his choice of them by saying that the Messenger, peace and blessings be upon him, passed away while he was pleased with them. So he placed the matter between them, between these six. This is a type of selection by the people of authority and decision and a type of covenant of the caliphate to a specific person, because the caliph now does not go outside this narrow circle, and they are? Only six. Meaning, if these six chose a man other than 'Uthman, for example, his choice would not be valid because it contradicts what the previous caliph covenanted. Imamate is also established by force, if an imam rises against a person, overpowers him, subdues the people, seizes, and takes power. So imamate is also established by this, meaning he becomes the imam of the people and a reference to whom they return. As for the conditions of the imam, the people of jurisprudence mentioned them in the books of jurisprudence, and they also differed on them. They did not agree on all of them, but they differed on them. However, if the imam is established by one of the three previous factors: designation, consensus, and force, and a group with strength and protection rises against him. The fourth condition.
The questioner : Interpretation.
The Shaykh :"Based on a plausible interpretation" means they rose against the imam based on an interpretation. They did not rise just like that, no, they said, "We do not want your rule, step down from the rule." They said, "We rose against you because you did such and such and such and such, and we see that this justifies rising against you." So they rose against the imam. The author says, the answer to the condition: "They are rebels" meaning transgressors and oppressors. These are the ones known as the Khawarij, who rise against the imam based on a plausible interpretation. Okay, how many conditions? If a group with strength and protection rises, third, against the imam, and fourth, based on a plausible interpretation. Okay, if one man carries a sword and goes running to the imam's place and says, "Come on, resign from the caliphate or I will kill you," what happens?
The questioner : ... .
The Shaykh : Is he a rebel or not? If one condition is missing, the scholars said, they are highway robbers. If one condition of these conditions is missing, they are highway robbers. Okay, so how do we consider this man?
The questioner : ... .
The Shaykh : A highway robber, and we treat him as a highway robber. Okay, a group rose who have no strength or protection. A group rose against the imam with old palm fronds, wanting to remove the imam from his imamate. We said to them, "Where are you going, people?" A large group, two thousand, three thousand, ten thousand, none of them have anything but old palm fronds that would break if one held them in his hand. Where are you going? They said, "We are going to rise against the imam. We want to remove this imam." What are they?
The questioner : Highway robbers.
The Shaykh : Why?
The questioner : They have no strength or protection.
The Shaykh : Because they have no strength or protection. And is strength and protection an additional ratio, meaning that this strength and protection may be strength and protection in one time and not be strength and protection in another time? Swords, daggers, and spears in one of the times are considered?
The questioner : Strength.
The Shaykh : Strength or not? But in our time, hmm? It is not considered strength, as it appears, except in some cases. But in the majority of cases, it is not strength. All these... twenty thousand or more, is one plane enough to destroy them completely? So here we can say that strength and protection vary according to.
The questioner : circumstances and times.
The Shaykh : times and circumstances. Okay, "Against the imam" If they rose against an emir in a village, it is not against the imam. They said, "The imam, yes, he is our imam, and we have a pledge of allegiance to him in our necks, but we do not want this emir." And they rose against the emir, for example, the emir of a village. Are they rebels or not?
The questioner : ... .
The Shaykh : Hmm? These are not rebels because they did not withdraw their hand from obedience, but they do not want this specific man. And the author says, "against the imam." Okay, "Based on a plausible interpretation" If they rose without an interpretation or with an implausible interpretation. Without an interpretation, we said, "Why are you rising?"[Al-Baqarah 2:247] And what makes him a king over us when he is a green one and we are a tribe? It is not possible. Is this an interpretation or not? Hmm?
The questioner : ... .
The Shaykh : It is an interpretation, but not plausible. This is an implausible interpretation because this does not prevent him from being an imam. Or they rose without an interpretation and said, "We just don't want him, by Allah, our souls do not accept this imam at all." What is your reason? They said, "Just." This is a matter of... we say it is an act of worship, but we don't want it. What do we say?
The questioner : Highway robbers.
The Shaykh : Highway robbers. So the conditions became five or four? Because the word "interpretation" is one and "plausible" is two, making five. A group with strength and protection against the imam based on a plausible interpretation. Five conditions. "So if", the scholars, the jurists, may Allah have mercy on them, said: "If one of the conditions is missing, they are"
The questioner : highway robbers.
The Shaykh :"Highway robbers" and not rebels. Our treatment of rebels differs from our treatment of highway robbers. Meaning, for highway robbers, we take them and apply the previous hudud punishment, but not for rebels.
O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them
يا أيها الذين ءامنوا لا يسخر قوم من قوم عسى أن يكونوا خيرا منهن ولا نساء من نساء عسى أن يكن خيرا منهنThe questioner : ... .
The Shaykh : men and women, as in His saying, the Exalted:
The people of Noah denied the messengers
كذبت قوم نوح المرسلين"And I do not know, nor do I think I know *** Whether I stand for the fortress or for women" Yes, if a group rises, meaning a group of men, because they are the ones with strength and protection. They have strength and protection. Strength means power, and power is called "strength" because of its penetration, just as a thorn penetrates the body. Allah the Exalted said
when Allah promised you one of the two groups - that it would be yours
وإذ يعدكم الله إحدى الطائفتين أنها لكمThe questioner : ... .
The Shaykh : Other than Abu Sufyan, or the fighters from Quraysh?
and you wished that the unarmed one would be yours
وتودون أن غير ذات الشوكة تكون لكمThe questioner : individuals.
The Shaykh : six individuals, whom he, may Allah be pleased with him, chose, and he explained his choice of them by saying that the Messenger, peace and blessings be upon him, passed away while he was pleased with them. So he placed the matter between them, between these six. This is a type of selection by the people of authority and decision and a type of covenant of the caliphate to a specific person, because the caliph now does not go outside this narrow circle, and they are? Only six. Meaning, if these six chose a man other than 'Uthman, for example, his choice would not be valid because it contradicts what the previous caliph covenanted. Imamate is also established by force, if an imam rises against a person, overpowers him, subdues the people, seizes, and takes power. So imamate is also established by this, meaning he becomes the imam of the people and a reference to whom they return. As for the conditions of the imam, the people of jurisprudence mentioned them in the books of jurisprudence, and they also differed on them. They did not agree on all of them, but they differed on them. However, if the imam is established by one of the three previous factors: designation, consensus, and force, and a group with strength and protection rises against him. The fourth condition.
The questioner : Interpretation.
The Shaykh :"Based on a plausible interpretation" means they rose against the imam based on an interpretation. They did not rise just like that, no, they said, "We do not want your rule, step down from the rule." They said, "We rose against you because you did such and such and such and such, and we see that this justifies rising against you." So they rose against the imam. The author says, the answer to the condition: "They are rebels" meaning transgressors and oppressors. These are the ones known as the Khawarij, who rise against the imam based on a plausible interpretation. Okay, how many conditions? If a group with strength and protection rises, third, against the imam, and fourth, based on a plausible interpretation. Okay, if one man carries a sword and goes running to the imam's place and says, "Come on, resign from the caliphate or I will kill you," what happens?
The questioner : ... .
The Shaykh : Is he a rebel or not? If one condition is missing, the scholars said, they are highway robbers. If one condition of these conditions is missing, they are highway robbers. Okay, so how do we consider this man?
The questioner : ... .
The Shaykh : A highway robber, and we treat him as a highway robber. Okay, a group rose who have no strength or protection. A group rose against the imam with old palm fronds, wanting to remove the imam from his imamate. We said to them, "Where are you going, people?" A large group, two thousand, three thousand, ten thousand, none of them have anything but old palm fronds that would break if one held them in his hand. Where are you going? They said, "We are going to rise against the imam. We want to remove this imam." What are they?
The questioner : Highway robbers.
The Shaykh : Why?
The questioner : They have no strength or protection.
The Shaykh : Because they have no strength or protection. And is strength and protection an additional ratio, meaning that this strength and protection may be strength and protection in one time and not be strength and protection in another time? Swords, daggers, and spears in one of the times are considered?
The questioner : Strength.
The Shaykh : Strength or not? But in our time, hmm? It is not considered strength, as it appears, except in some cases. But in the majority of cases, it is not strength. All these... twenty thousand or more, is one plane enough to destroy them completely? So here we can say that strength and protection vary according to.
The questioner : circumstances and times.
The Shaykh : times and circumstances. Okay, "Against the imam" If they rose against an emir in a village, it is not against the imam. They said, "The imam, yes, he is our imam, and we have a pledge of allegiance to him in our necks, but we do not want this emir." And they rose against the emir, for example, the emir of a village. Are they rebels or not?
The questioner : ... .
The Shaykh : Hmm? These are not rebels because they did not withdraw their hand from obedience, but they do not want this specific man. And the author says, "against the imam." Okay, "Based on a plausible interpretation" If they rose without an interpretation or with an implausible interpretation. Without an interpretation, we said, "Why are you rising?"
They said, "How can he have kingship over us while we are more worthy of kingship than him
قالوا أنى يكون له الملك علينا ونحن أحق بالملك منهThe questioner : ... .
The Shaykh : It is an interpretation, but not plausible. This is an implausible interpretation because this does not prevent him from being an imam. Or they rose without an interpretation and said, "We just don't want him, by Allah, our souls do not accept this imam at all." What is your reason? They said, "Just." This is a matter of... we say it is an act of worship, but we don't want it. What do we say?
The questioner : Highway robbers.
The Shaykh : Highway robbers. So the conditions became five or four? Because the word "interpretation" is one and "plausible" is two, making five. A group with strength and protection against the imam based on a plausible interpretation. Five conditions. "So if", the scholars, the jurists, may Allah have mercy on them, said: "If one of the conditions is missing, they are"
The questioner : highway robbers.
The Shaykh :"Highway robbers" and not rebels. Our treatment of rebels differs from our treatment of highway robbers. Meaning, for highway robbers, we take them and apply the previous hudud punishment, but not for rebels.