Akwai wani yanayi da aka keɓe daga ƙa'idar gaba ɗaya game da wajabcin biyayya ga shugaba. Wannan shi ne yanayin umurnin mutane su aikata zunubi. Haka kuma akwai wani yanayi da aka keɓe daga ƙa'idar gaba ɗaya game da haramcin tayar da kai ga shugaba da ɗaukar makami a kansa, wato idan ya aikata kafirci bayyananne. A wannan yanayi ya kamata a yaƙe shi, domin akwai nassoshi game da wannan yanayi. 'Awf Ibnu Malik Al-Ashja'i ya ce: "Na ji Manzon Allah ﷺ yana cewa: 'Mafi alherin shugabanninku su ne waɗanda kuke ƙaunarsu, su ma suna ƙaunarku, waɗanda kuke yi musu addu'a, su ma suna yi muku addu'a. Mafi munin shugabanninku kuma su ne waɗanda kuke ƙinsu, su ma suna ƙinku, kuna la'antar su, su ma suna la'antar ku.'" Suka ce: "Ya Manzon Allah, shin ba za mu yaƙe su ba?" Ya ce: "A'a, muddin suna tsayar da sallah a cikinku." [Muslim ya ruwaito] Tsayar da sallah yana nufin mulki da Musulunci, wato aiwatar da dokokin Shari'a. Wannan saboda ambaton wani ɓangare na Musulunci a nan yana nuna duka Musulunci. Wannan abu ne da ya zama ruwan dare a harshen Larabci, misali Allah (SWT) yana cewa: "Ya 'yantar da wuya" [TMQ An-Nisa': 92], ma'ana 'yantar da bawa gaba ɗaya ba wuyansa kaɗai ba. A cikin wannan Hadisin ya ce ﷺ: "Muddin suna tsayar da sallah a cikinku." Wannan yana nufin tsayar da dukkan dokoki ba sallah kaɗai ba, kuma nau'i ne na magana ta misali inda ake ambaton ɓangare don nuna duka. Muslim ya ruwaito daga Umm Salama cewa Manzon Allah ﷺ ya ce: "Za a naɗa muku shugabanni, za ku san wasu daga cikin abin da suke yi, za ku ƙi wasu. Duk wanda ya san (mugun aikinsu) to ya wanke kansa daga laifi. Duk wanda ya ƙi (ayyukansu marasa kyau) to ya tsira, amma duk wanda ya yarda ya bi su (to ya halaka)." Suka ce: "Shin ba za mu yaƙe su ba?" Ya ce ﷺ: "A'a, muddin suna yin sallah." Wannan yana nufin kafa dukkan dokoki ba sallah kaɗai ba, kuma magana ce ta misali inda ake ambaton wani sashi domin nuna gaba ɗaya. 'Ubadah Ibnus-Samit ya ruwaito:

There is one situation excluded from the general rule concerning the obligation of obedience to the ruler. This is the case of commanding people to perform a sin. Similarly there is one situation excluded from the general rule concerning the prohibition of rebellion against the ruler and taking up arms against him, which is when He commits an act of flagrant disbelief. In this case He should be fought against, for there are texts related to this situation. ‘Awf Ibnu Malik Al-Ashja’i said; “I heard the Messenger of Allah (pbuh) say; ‘The best of your Imams are those whom you love and they love you and whom you pray for and they pray for you, and the worst of your Imams are those whom you hate and they hate you and you curse them and they curse you.’We asked: ‘O Messenger of Allah, shall we not then declare war on them?’ He said; ‘No, as long as they establish the prayer among you.’” [Narrated by Muslim] Establishing the prayer means to rule by Islam, that is to implement the rules of Shari’ah. This is because naming part of it denotes the whole of Islam here. This is common in Arabic, for instance Allah (swt) says; “To free a neck” [TMQ An-Nisa’: 92] which means to free the slave i.e. all of Him and not just his neck. In this Hadith He (pbuh) said; “As long as they establish the prayer among you.” This means the establishment of all the rules not just the prayer and is a figurative form where basically the part is mentioned to refer to the whole. Muslim reported on the authority of Umm Salama that the Messenger of Allah (pbuh) said; “Ameers will be appointed over you, you recognise some of what they do and you disown some. Whoever recognised He is absolved from blame. Whoever disapproved (of their bad deeds) He is safe, but whoever consented and followed them (he is doomed.)’ They said; ‘Should we not fight against them?’ He (pbuh) replied: ‘No, as long as they prayed.’” This means the establishment of all the rules not just the prayer and is a figurative form where basically the part is mentioned to refer to the whole. ‘Ubadah Ibnus-Samit reported:

Manzon Allah ﷺ ya kira mu, muka yi masa Bai'ah (alkawarin biyayya). Daga cikin umarnin da ya sanya mana wajibi akwai: sauraro da biyayya ga Ameer a cikin farin cikinmu da bacin ransu, a cikin wahala da wadata, da kuma ba da fifiko ga wasu a kan kanmu, da kada mu yi jayayya da iko tare da mutanensa. Ya ce: "Sai dai idan kun ga kafirci bayyananne wanda kuke da hujja bayyananniya a kansa daga Allah." [Narrated by Muslim]

“The Messenger of Allah (pbuh) called us and we gave Him the Bay’ah (oath of allegiance). Among the injunctions He made binding upon us was to listen and obey to the Ameer in our pleasure and displeasure, in our adversity and prosperity, and giving (others) preference over ourselves, and not to dispute the authority with its people, He said; ‘Unless you see a flagrant disbelief on which you have clear proof from Allah.’” [Narrated by Muslim]

Maudu'in waɗannan hadisai uku, wato hadisin 'Auf Ibnu Malik, da na Umm Salama, da na 'Ubadah Ibnus-Samit, shi ne tayarwa ga shugaba. Sun hana tayarwa gare shi a fili gaba ɗaya.

The subject of these three Ahadith, the Hadith of ‘Awf Ibnu Malik, that of Umm Salama, and that of ‘Ubadah Ibnus-Samit is the rebellion against the ruler. They categorically forbid the rebellion against him:

“Ya kamata mu ce wa su yaƙi?” Sai ya ce: “A’a.” “Ko bai kamata mu yi yaƙi da su ba?” Sai ya ce: “A’a.” “Kuma bai kamata mu yi jayayya da masu iko ba.” Dukkansu sun hana tawaye ga shugaba ba tare da sharaɗi ba, don haka wannan yana nuna haramci. Wannan yana tare da kaskanci da aka danganta ga tawaye, kuma hadisi ya nuna haka inda Manzon Allah ﷺ ya ce: “Duk wanda ya yi tawaye ga shugaba ya rabu da jama’a, mutuwarsa za ta zama irin mutuwar zamanin Jahiliyya.” [Ya ruwaito An-Nasa’i daga Abu Hurairah] Saboda haka, haramci ne tabbatacce, domin yana ɗaukar mutuwar wanda ya saɓa wa Imam ya yi tawaye a matsayin mutuwar Jahiliyya, wanda ke nuna cewa haramci ne tabbatacce. Don haka hadisai sun zama hujja ga haramcin tawaye.

“‘Should we not then declare war on them?’ He (pbuh) said; ‘No.’ ‘Should not we fight against them?’ He (pbuh) said; ‘No.’ ‘And we should not dispute with the people of authority.’” They all forbid the rebellion against the ruler categorically, thus indicating a prohibition. This is combined with the disgrace attributed to the rebellion and is indicated in the Hadith where Allah’s Messenger (pbuh) said; “He who rebels against the ruler and deserts the Jama’ah, his death would be that of the days of Jahiliyyah.” [Narrated by An-Nasa’i from Abu Hurairah] It is therefore, a decisive prohibition, for it considers the death of He who disobeys and rebels against the Imam as a death of Jahiliyyah, indicating that it is a decisive prohibition. The Ahadith thus serve as evidence for the prohibition of rebellion.

Sai dai an keɓe wani hali wanda aka bayyana a cikin Hadisi na farko da na biyu, watau rashin kafa salla, da rashin yin salla. Haka kuma an bayyana shi a Hadisi na uku ta hanyar kafirci bayyananne. Rashin kafa salla da rashin yin salla, wato yin hukunci da abin da ba shi ne Allah (SWT) ya saukar ba, a wasu kalmomi yin hukunci da dokokin kafirci, al'amari wanda babu shakka zai nufi bayyanar kafirci bayyananne. "Kafirci bayyananne" da ya zo a cikin Hadisi bayani ne da ya shafi duk abin da ake ɗauka a matsayin kafirci bayyananne. Don haka, idan kafirci bayyananne wanda muke da hujja daga Allah (SWT) a kansa ya bayyana, to ya zama wajibi mu yi tawaye a kansa. Ko wannan yin hukunci ne da dokokin kafirci, watau da abin da ba shi ne Allah ya saukar ba, ko kuwa ba ya yin hukunci da dokokin kafirci, amma ya yi shiru a kan ridda ga Musulunci, ya bar masu ridda su nuna kafircinsu a fili, ko kuma wani abu makamancin haka. Duk wannan zai zama kafirci bayyananne. Wannan magana ce gama-gari wadda ta haɗa da kowane irin kafirci bayyananne. Wannan ita ce keɓewar (wadda aka ambata a cikin Hadisai): bayyanar kafirci bayyananne, don haka idan hakan ya faru to tawaye ya zama wajibi.

However, one case is excluded which is expressed in the first and second Hadith, not establishing the prayer, and not praying. It is also expressed in the third Hadith by the flagrant disbelief. The nonestablishment of prayer and the non-performing of prayer, that is, ruling by other than what Allah (swt) has revealed, in other words to rule by the rules of Kufr, a matter which would undoubtedly mean the appearance of flagrant disbelief. The “flagrant disbelief “, that came in the Hadith is a description that applies on everything that is considered as flagrant Kufr. So, if flagrant Kufr of which we have proof from Allah (swt) has appeared, we should rebel against it. Whether this was ruling by the laws of disbelief, that is by other than what Allah has revealed, or He was not ruling by the laws of disbelief, but remained silent about apostasy against Islam and allowed the apostates to display openly their disbelief or anything similar. All this would be flagrant disbelief. This is general and includes any type of flagrant disbelief. This is the exception (mentioned in the Ahadith): appearance of the clear disbelief, so if this occurs then rebellion becomes obligatory.

Dalilin wannan a cikin waɗannan Hadisai game da wajabcin tawaye ga shugabanni a wannan yanayi shi ne cewa Manzon Allah ﷺ ya hana mu shelar yaƙi a kansu, yin yaƙi da su, da jayayya da su game da mulkinsu, sannan ya keɓe wannan yanayi, ma'ana an fitar da shi daga hukuncin haramcin. Wannan yana nufin ya zama umarni da wajibi ne mu aiwatar da shi. Ma'anar fahimta (Mafhoom) na Hadisan tana nufin umarnin shelar yaƙi ga shugaba, yaƙi da shi, da jayayya da shi game da mulkinsa, idan irin wannan yanayi ya faru. Ma'anar fahimta tana daidai da ma'anar zahiri ta fuskar hujjarta kan hukunci. Don haka tana zama shaida da ke nuna cewa mai shari'a ya umarci Musulmi da shelar yaƙi ga shugabanni, da yaƙi da su, da jayayya da su game da mulkinsu idan kafirci bayyananne ya bayyana a cikin mulkinsu. Game da alamar (Qareenah) cewa wannan umarni tabbatacce ne, hakan ya faru ne saboda abin da umarnin ya shafa an jaddada shi a Shari'a. Mai shari'a ya sanya yin hukunci da Musulunci wajibi ba mustahabbi ba. Bayyanar kafirci bayyananne an hana shi a Shari'a, kuma ba kawai makruhi ba ne. Don haka abin da umarnin ya shafa yana zama alama cewa umarnin tabbatacce ne. Tawaye ga shugaba a wannan keɓantaccen yanayi ba wai kawai an halatta shi ba ne, a zahiri wajibi ne ga Musulmi.

The indication in these Ahadith regarding the obligation of rebellion against the rulers in this case is reflected in the fact that the Messenger of Allah (pbuh) has forbidden us from declaring war on them, fighting against them and disputing with them over their authority, and He excluded this case, which means it is excluded from the rule of prohibition. This means that it becomes an order that we need to fulfil. The indicative meaning (Mafhoom) of the Ahadith means the order to declare war on the ruler, fighting against Him and disputing with Him over his authority, if such case occured. The indicative meaning (Mafhoom) is equal to the literal meaning in terms of its proof on the rule. It therefore serves as evidence indicating that the legislator has ordered the Muslims to declare war on the rulers, to fight against them and dispute with them over their authority if the open Kufr emerged in their ruling. As for the Qareenah (indication) that this order is decisive, this is because the subject matter of this order was emphasised by Shari’ah. The Legislator has made ruling by Islam Wajib (obligatory) and not Mandub (recommended). The emergence of flagrant disbelief has been forbidden by Shar’a, and is not merely Makruh (undesirable). The subject matter of the order thus serves as a Qareenah that the order is decisive. The rebellion against the ruler in this exceptional case is thus not only permitted but actually an obligation upon the Muslims.

Duk da haka, dole ne a jaddada cewa abin da ake nufi da bayyanar kafirci bayyananne shi ne kafircin da muke da hujja tabbatacciya da ta tabbatar da cewa aiki ne na kafirci. Manzon Allah ﷺ bai tsaya a kan cewa "kafirci bayyananne" ba, sai ya ƙara da cewa "wanda kuke da Burhani (hujja) daga Allah a kansa." Kalmar Burhani tana nufin hujja tabbatacciya kawai. Kasancewar hujja bayyananniya da ta tabbatar da kafirci bayyananne na ɗaya daga cikin sharuɗɗan yin tawaye. Idan akwai shakku game da cewa ba aiki ne na kafirci ba, ko kuma idan akwai hujja ta zanni (mai yiwuwa) cewa aiki ne na kafirci, koda hujjar daidai ce, to tawayen haramun ne, domin ba a halatta tawaye ba sai da hujja bayyananniya cewa aiki ne na kafirci.

However, it has to be stressed that what is intended by the emergence of the flagrant disbelief, is the disbelief on which we have decisive evidence proving that it is an act of disbelief. The Messenger of Allah (pbuh) did not stop at saying “flagrant disbelief “, but He went on to say “ on which you have a Burhan (proof) from Allah.” The word Burhan is only referred to the decisive evidence. The presence of clear-cut evidence proving flagrant disbelief is one of the conditions of rebellion. If there were doubts about it not being an act of disbelief, or if there was a Zanni (probable) evidence about it being an act of disbelief even if the evidence was correct, then the rebellion would be unlawful, as the rebellion is only allowed if there were a clear cut evidence that it is an act of disbelief.

Abin da ake nufi da kafirci bayyananne shi ne irin kafircin da babu shakka a kansa, kuma hujja bayyananniya ta tabbatar da cewa kafirci ne. Idan shugabanni suka umarci wani aiki ko hali da ke da shakka a cikinsa, to wannan ba aikin kafirci ba ne, kuma haramun ne a yi wa Shi tawaye da hujjar cewa an yi kafirci bayyananne. Wannan saboda kasancewar shakka. Misali, idan shugaba ya umarci a koyar da ka'idar kayan tarihi na diyalektik (dialectical materialism) a jami'o'i, ko koyar da sauran akidun kafirci, kuma mutum ya yi tunanin cewa koyar da akidun kafirci zai kai ga kafirci, to a wannan hali dole ne ya yi biyayya ga shugaban ya karanci irin waɗannan akidu. Haramun ne a yi wa shugaba tawaye da hujjar cewa an aikata kafirci bayyananne. Shugaban zai kasance yana da hujja cewa halal ne a samu ilimi game da akidun kafirci, domin Alkur'ani ya ambace su, inda Allah (swt) ya yi magana a kansu ya kuma karyata su.

What is thus meant by flagrant disbelief is the type of disbelief over which there is no doubt and over which conclusive evidence has proved that it is disbelief. If the rulers ordered an action or conduct that carried a doubt, this is not an act of disbelief and it would be unlawful to rebel against Him under the pretext that there was flagrant disbelief. This is due to the presence of doubt. For instance, if the ruler ordered the teaching of the theory of dialectical materialism at universities, or the teaching of other doctrines of disbelief, and one thought that the teaching of doctrines of disbelief would lead to disbelief He must in this case obey the ruler and study such doctrines. It would be forbidden to rebel against the ruler under the pretext that flagrant disbelief has been perpetrated. The ruler would have evidence that it is permitted to acquire information about the doctrines of disbelief, for the Qur'an has mentioned them, where Allah (swt) has addressed them and refuted them.

Ana iya ganin cewa duk abin da yake da dalili ko yiwuwar dalili cewa ba kafirci ba ne, kuma akwai dalili ko yiwuwar dalili cewa yana daga Musulunci, kuma shugaba ya umarta ko ya aikata shi, to ba za a ɗauke shi a matsayin hukuncin kafirci ba, haka kuma ba za a ɗauke shi a matsayin bayyanar kafirci a fili ba. Ba zai shiga cikin keɓancewar ba, kuma ba halal ba ne a yi tawaye ga shugaba a irin wannan hali; a maimakon haka, yin biyayya gare shi wajibi ne.

It can be seen that everything that has evidence or a probable evidence that it is not disbelief and there is an evidence or a probable evidence that it is from Islam and the ruler ordered it or performed it, then it would not be considered as the rules of disbelief, nor emergence of flagrant disbelief. It would not be included in the exception and it would be unlawful to rebel against the ruler in such a case, rather to obey Him would be obligatory.