In any case, this concerns some Muslim countries.
One fitna led to another. And one evil led to another.
These events show us clearly and plainly.
the soundness of the way of Ahl al- Sunnah wa'l-Jama'ah in these matters.
And that if there were a ruler.
A Muslim ruler who is unjust in a country.
It is not permissible to rebel against him from the outset.
And one should be patient with him while striving for lawful reform.
But if the ruler is a disbeliever.
Whether he claims Islam, was never Muslim, or makes no such claim.
As in some contemporary countries today.
If people consulted us, we would say that the scholars say.
One may not rebel against a disbelieving ruler unless grounds exist.
The first condition is that Muslims have the ability to remove him.
The second condition: his removal must not be worse than keeping him.
The third condition is that there be someone fit to replace him.
So one must not be rash.
For example, this ruler was judged a disbeliever by scholars.
So may we rise against him as long as he was judged a disbeliever?
No. There must be ability. Otherwise, it is not allowed.
And greater turmoil must be prevented, or it is not allowed.
And there must be someone fit to govern the country.
But toppling him and leaving the country in chaos.
Where neither justice nor good exists. This is neither proper nor allowed.
According to Ahl al-Sunnah wa'l-Jama'ah, if a land's ruler is Muslim.
Even with oppression and other wrongs, do not rebel against him; be patient.
But he must be advised, and reform sought by proper means.
If he is a disbeliever, rebellion against him is not allowed.
Except with these three conditions.
Strife arose in some Muslim countries, and the country was torn apart.
The security, despite oppression, vanished, while oppression remained.
People became warring factions. Each wanted authority for himself.
Strife erupted. We say that the basic principle in this is
A person should avoid all of this if he is able.
And defend himself and his faith, his family, and his wealth.
So if someone comes after his religion or his life.
or after his wealth or family, then he defends himself.
We know the Khawarij deem all who differ with them disbelievers.
and deem their blood and wealth, and their womenfolk lawful.
For this is Khawarij doctrine, from the first of them to the last.
Whoever opposes them is a disbeliever.
A disbeliever may be fought. His wealth is booty; his women taken.
That is why, when Ibn Abbas RA debated the early Khawarij.
He asked: What fault do you find with the cousin of Allah's Messenger ﷺ?
They mentioned three things. One was: He fought, but took no captives or spoils.
Either they are disbelievers, so fighting and capturing them is lawful.
Or if they are not disbelievers fighting or enslaving them is unlawful.
Then Ibn Abbas (RA) said to them.
Do you accept taking your mother Aisha (RA) captive?
If you say, 'She is not our mother,' you have disbelieved.
And if you say, 'We'd take her captive,' you disbelieved; either way is error.
The Kharijites' creed is this: with opponents, no kinship or covenant.
Beware, brothers, of thinking the Kharijites want only rulers.
The Kharijites want everyone who opposes them, everyone.
Among their traits is that they spare idolaters and kill believers.
On the grounds they deserve death more because they are hypocrites and apostates.
So now you see the Kharijites want to strike Saudi Arabia and the Emirates.
On the grounds they are apostates and hypocrites.
And they do not lift a finger against the disbelievers, near or far.
Gaza is under attack, while they strike Saudi Arabia's borders.
These are their traits: evil and untrustworthy.
So when they are in a country, he knows they want him and defends himself.
But I do not know; this is how I understood it.
Perhaps, if Allah wills, I am right about the state the brother named.
I do not know of a stable banner.
No one can defend under it; rather, the people are fighting.
Therefore, I say: this is my view.
One should avoid these factions in this situation.
He should defend himself and his honor and his wealth.
If he sees they have come to attack a Muslim, he strikes back.
He defends that Muslim.
This is my conclusion on this issue.
I urge the brothers in that country and in Muslim lands to supplicate often.
May Allah ﷻ remove this affliction.
May He unite the hearts of Muslims upon guidance, the Sunnah, and goodness.
May He restrain some Muslims from harming others.
Brothers, we should strive in supplication.
Our brothers and our kin, even abroad, we must care for them.
We should grieve for their condition. We should do what we can to reform them.
Part of reform is that we supplicate and increase in supplication.
We pray for them at night. We pray for them in our prostration.
For the matter is grave, and the distress is immense.
And I likewise advise our brothers from among our people to pray.
and to strive to spread the Sunnah and goodness in the country.
The Sunnah quells innovation, Allah willing.
They should be keen on teaching and spreading goodness and the Sunnah.
staying away from tribulations, and defending themselves and Muslims.
And perhaps Allah ﷻ will grant them good and ward off evil from them.
Allah ﷻ is the Most High, knows best. Blessings and peace on our Prophet ﷺ.