What is your opinion regarding the dismissal of some shaykhs from their positions in Saudi Arabia?

The questioner : I do not know what your opinion is regarding the matter concerning the scholars who were, of course, dismissed from their work, and the shaykhs who were...

The Shaykh : By Allah, we are far removed from the facts of these problems and these disputes. Therefore, what I see, and Allah knows best, is that it is not befitting for people like us to say "yes" or "no," or "it is permissible" or "it is not permissible." This is because any answer issued by any student of knowledge or scholar must be based on a visualization of the event so that he can encompass it from all its angles and be able to hit the mark in his answer regarding it. This is the first point. And secondly: if we are to speak, and as I said earlier, we are far removed from the events and facts that occur among you, I see that there is a behavior from some of our brothers as if they are challenging the body of scholars or challenging the government itself. This is undoubtedly something that may provoke the righteous government, let alone if it were a government that I do not say is not righteous. Therefore, my inner voice says:
"Sa'd drove them in, and Sa'd was wrapped in his cloak. *** This is not, O Sa'd, how camels are driven in."
The truth may be with these people, but their truth is mixed with a lot or a little of error. Then the outcome is that the error expands and increases in difficulty of treating the dispute. And I think all students of knowledge, let alone scholars, know that the consensus of the people of the Sunnah on the impermissibility of rising against the unjust ruler is not their saying based on the principle of not rising, but rather based on the fact that a greater or the greatest harm follows from rising compared to not rising. If this is considered, then the scholar or students of knowledge should conduct themselves according to the jurisprudential rule that says, "When a Muslim falls between two harms, he chooses the lesser of the two in evil." This is undoubtedly what many proofs in the Shari'ah have come to, including his saying (peace be upon him): . And as we know from what came in the "Sahihayn" from the hadith of Aisha (may Allah be pleased with her): "That the Prophet (peace and blessings be upon him), when he entered Mecca as a conqueror, and entered the interior of the Ka'bah praying, and the Lady Aisha wanted to follow the example of her Prophet and her husband both to pray in the interior of the Ka'bah; he said to her (peace be upon him): . So I say, and every person of reason, let alone a student of knowledge, let alone a scholar, will say with me: The Prophet (peace and blessings be upon him and his family), in terms of physical capability, was able to demolish the Ka'bah as mentioned in the hadith and rebuild it on the foundation of Ibrahim (peace be upon him). But here he feared (peace be upon him) that a greater harm would follow from this reform; therefore, he left the matter as he had inherited it (peace be upon him) from the pre-Islamic age of ignorance, fearing fitnah. Therefore, this fear of fitnah is a very important rule for scholars, let alone students of knowledge, to adhere to in all their actions.