What Is the Correct Ruling on Rebelling Against an Unjust Ruler, and What Conditions Must Be Met?

Question: What is the correct way to rebel against an unjust ruler, so that we do not become like those who prohibit rebellion absolutely or like those who permit rebellion unconditionally? What are the conditions that must be fulfilled in this matter?

Summary:

The established principle according to Ahl al-Sunnah wal-Jama'ah, upon the methodology of the righteous Salaf, is that it is prohibited to rebel against a Muslim ruler merely because of his oppression, disobedience, or injustice, so long as he has not manifested clear disbelief for which there is explicit evidence from the Book of Allah and the Sunnah of His Messenger ﷺ. However, this prohibition is not absolute in every circumstance. The Sunnah has established an exception in the case of manifest disbelief. Nevertheless, this does not mean that rebellion becomes permissible merely upon the occurrence of disbelief. Rather, the Shariah conditions must be fulfilled and the impediments must be absent, including having the ability to act and ensuring that the resulting harms are not greater.

Answer:

Firstly: Evidence From the Quran and Sunnah

From the Qur'an:

[Surah an-Nisa 4:59]
"O you who have believed, obey Allah and obey the Messenger and those in authority among you."
Thus, Allah commanded obedience to those in authority in what is good and permissible. However, obedience to them is not absolute; rather, it is restricted by obedience to Allah and His Messenger ﷺ.

From the Sunnah:

Narrated by al-Bukhari and Muslim.On the authority of Ubadah ibn as-Samit رضي الله عنه, who said:
"The Messenger of Allah ﷺ took our pledge of allegiance that we would listen and obey in times of enthusiasm and reluctance, in hardship and ease, even when others were given preference over us, and that we would not dispute authority with those who possess it. He said: 'Unless you see clear disbelief for which you have proof from Allah.'"
This hadith is a fundamental basis concerning this matter, as the Prophet ﷺ prohibited disputing the rulers' authority, while making an exception for the manifestation of clear disbelief established by Shariah evidence.
Narrated by Muslim.On the authority of Awf ibn Malik رضي الله عنه, the Prophet ﷺ said:
"Indeed, whoever has a ruler appointed over him and sees him committing an act of disobedience to Allah, let him hate the disobedience to Allah that he commits, but let him not withdraw his hand from obedience."
This hadith indicates that a ruler committing acts of disobedience does not make rebellion against him permissible.
Narrated by al-Bukhari and Muslim.On the authority of Ali رضي الله عنه, the Prophet ﷺ said:
"Obedience is only in what is good."
Therefore, it is not permissible to obey a ruler in disobedience to Allah. However, refusing to obey him in an act of disobedience does not necessitate rebelling against him.

Secondly: The Conditions for Rebelling Against a Ruler According to Ahl al-Sunnah wal-Jama'ah Shaykh Ibn Uthaymeen رحمه الله mentioned five conditions, four of which are derived from the hadith of Ubadah ibn as-Samit رضي الله عنه, while the fifth is derived from the evidences concerning ability. Consideration of benefits and harms is also added to these conditions. 1. Establishing knowledge and certainty: A judgment must not be based on rumours, assumptions, or unverified reports. 2. That the act committed constitutes major disbelief: Mere oppression, disobedience, or the commission of major sins is not sufficient. 3. That the disbelief is clear and manifest: Meaning that it is apparent and explicit, without the possibility of a valid alternative interpretation. 4. The establishment of Shariah evidence: The Quran and Sunnah must clearly indicate that the act constitutes major disbelief, while taking into consideration the conditions and impediments of declaring a particular individual to be a disbeliever. 5. The existence of ability and capability: It is not permissible to undertake a confrontation when those involved are incapable of achieving its intended objective. 6. That it does not result in greater harm: Such as the unlawful shedding of blood, the spread of chaos, the loss of security, or the emergence of an evil greater than the evil intended to be removed. These are matters of great significance, and their assessment must be referred to firmly grounded scholars and people of expertise. They are not matters left to the independent judgment of individuals or hasty groups. Thirdly: Statements of the Scholars

From the Scholars:

Shaykh Abdulaziz ibn Baz رحمه الله:
He explained that rebellion is not permissible except when clear disbelief becomes manifest and there is the ability to remove the ruler without causing a greater evil. He also explained that when these conditions are not fulfilled, what is obligatory is patience, sincere advice, rectification, and reducing evil.
Shaykh Muhammad ibn Salih al-Uthaymeen رحمه الله:
He elaborated upon the conditions derived from the hadith of Ubadah رضي الله عنه and mentioned that the occurrence of clear disbelief alone is not sufficient. Rather, there must also be the ability to remove the ruler, along with consideration of the benefits and harms that would result from doing so.

Conclusion: The position of Ahl al-Sunnah wal-Jama'ah is a middle path between two extremes. They do not consider a ruler's oppression or disobedience to be a justification for rebelling against him, nor do they maintain that rebellion is prohibited in every circumstance without exception. Rather, they adhere to the Shariah texts that establish an exception in the case of clear disbelief, while stipulating the existence of ability and the absence of greater harm. As for an unjust Muslim ruler who has not manifested major disbelief, what is obligatory is to remain patient with his injustice, refrain from obeying him in disobedience to Allah, advise him through the methods prescribed by Shariah, and strive for rectification and the removal of oppression through permissible means. Thus, not every act of oppression constitutes disbelief, and not every occurrence of disbelief necessitates rebellion without the fulfilment of the required conditions. Furthermore, it is not permissible to remove an evil by means of an evil greater than it.

And Allah knows best.

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