“If a ruler has no legitimacy – like a dictator who takes power by force through a military coup, then it is permissible to remove him by the same means. There is no problem with this. This is what many scholars wrote in their books and explained, except during certain times when some jurists, under pressure or fear, said things that people later misunderstood.
For example, Malik ibn Anas was asked about joining Muhammad al-Nafs al-Zakiyya in his uprising against Abu Ja’far al-Mansur, and he said: “Yes, join him,” and gave a legal opinion to that effect. Likewise, Abd al-Rahman al-Dakhil in Andalusia also gave a fatwa supporting rebellion.
When Malik was asked, “What if someone rises against our leader – should we protect the leader?” he replied, “If they are like Umar ibn Abd al-Aziz, then protect the leader. Otherwise, leave it. Allah will punish the oppressor through another oppressor, and then He will punish both.”
Sahnun explained Malik’s words by saying: If the ruler is unjust and a just person rises against him, it is obligatory to support the just person to uphold the religion. If not, then it is allowed to stay silent—unless the unjust ruler comes after your family or property, in which case you may defend them, but you must not defend the oppressor.
Al-Adud al-Iji said in his book al-Mawaqif that the nation has the right to remove the ruler if he fails to do what he was appointed for. The ruler is just a means, not an end. So if he fails, he must be replaced. We should understand that the prohibition is about causing chaos and tyranny. Letting society fall into disorder or having no leadership is not allowed. Likewise, removing a just ruler is a form of injustice, just as oppressing ordinary people is forbidden. Even if a rightful ruler oppresses someone, that person has the right to seek justice.
Ibn Jarir al-Tabari said in al-Tabsir that there is agreement among scholars that if a ruler wrongs someone, it is required to stand with the victim until they get their right. So, what is forbidden is rebellion against a rightful leader without cause. But if there is a just reason, it is not called rebellion, and the person is not considered a rebel in Islamic law.
A rightful ruler is one whom people freely choose without force. But someone who takes power through a coup or inherits it from his father or grandfather is not a legitimate ruler. His path to power is not based on Islamic principles. If someone better and more just comes – like Umar ibn Abd al-Aziz – and people choose him willingly, he deserves support.
If a corrupt ruler is challenged by a just person, we must support the just one so that Allah’s religion can be upheld. But if he is challenged by another tyrant, we must weigh the lesser of two evils. As Izz ibn Abd al-Salam said, the corruption of leaders varies: one may shed blood, another may violate chastity, another may steal wealth. So we must avoid the greater harm and accept the lesser one.
As for treating rulers as sacred or giving them exaggerated respect- as some Islamic sects do today – this has no basis in the religion and no evidence to support it. This idea came from the Shia, who made Imamate a pillar of faith and replaced the testimony of faith with belief in leadership. Ahl al-Sunnah do not hold this view.
In democracies, when a ruler is elected for a limited time, and his term ends, he becomes just like any other citizen. He has no special status. If someone seizes power by force or military takeover, he has no legitimate authority. If removing him would lead to greater harm and chaos, then people of wisdom must assess the situation. Chaos is forbidden in Islam. But if no serious harm is expected, then it is allowed to remove him.
The same applies to those who inherit leadership – like some presidents or kings who change laws so their sons can take power. This kind of succession is not valid in Islam. Removing such rulers is not considered rebellion, because they are not legitimate leaders to begin with. It is strange that some people today assign titles to such rulers that they don’t even claim for themselves – some even say they are representatives of the Prophet, peace be upon him. This is truly strange.
I ask Allah to guide us and you to all that is good. Peace and mercy of Allah be upon you.”