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Bismillah Ir-Rahman, Ir-Raheem. Ashahadu An Laa illaaha illal llahu-Wa Ash Hadu Anna Muhammadan Abdu Hu Wa Rasooluhu
''I bear witness that there is no deity but Allah
who is without partner, and I bear witness that Muhammad (Peace be upon Him) is the Rasool.''
"O Allah, Shower Your Peace come upon Muhammad and the family of Muhammad, as you have brought peace to Ibrahim and his family.
Truly, You are Praiseworthy and Glorious. O Allah, Shower your blessing upon Muhammad and the family of Muhammad, as you have blessed Ibrahim and his family. Truly, You are Praiseworthy and Glorious". Iam Satisfied with Allâh as My Rabb and Cherisher,Iam Satisfied With Islam as My Din(religion) and Iam satisfied with Muhammad as a Rasulallah (Messenger)sallallahu alaihi was salam . (This is the Statement of ALLAH in the Quran) " Surah 60 - Al Mumtahinah - Ayat - 001 O ye who believe! Take not my enemies and yours as friends (or protectors),- offering them (your) love, even though they have rejected the Truth that has come to you, and have (on the contrary) driven out the Prophet and yourselves (from your homes), (simply) because ye believe in God your Lord! If ye have come out to strive in My Way and to seek My Good Pleasure, (take them not as friends), holding secret converse of love (and friendship) with them: for I know full well all that ye conceal and all that ye reveal. And any of you that does this has strayed from the Straight Path. Surah 60 - Al Mumtahinah - Ayat - 002 If they were to get the better of you, they would behave to you as enemies, and stretch forth their hands and their tongues against you for evil: and they desire that ye should reject the Truth. I declare that ALLAH's Enemies as His Enemies, and I donot take His Enemies as Friends or protectors. (The Dajjal and his followers are the Enemies of ALLAH). And I also Declare that the Believers are the Friends of ALLAH, and I donot take them as enemies. I seek Protection with ALLAH! With the Glorious and Noble Face of ALLAH! With the Complete and Perfect words of ALLAH! With the Exalted Attributes of ALLAH! From the Punishment of Hell; From chastisement in the Grave; From the Trial of Life and Death; From the Mischief of the Dajjal.------------------------------------------------{Commentary }All the Hadithh information below only applies to muslim rulers in islamic countries.)----(But this information do not applies to The Syrian government!---The Syrian government is not a Muslim or a Islamic government it has deep roots with the Communist Party ---Arab Socialist Ba'ath Party!-------The rise of the sufyani! (Bashar al-Assad is the Sufyan)----The term "Sufyani" is a term referring to his descent from the progeny of Abu Sufyan. He will be one of many Muslim tyrants that the Mahdi will have to face in the Middle East. The Sufyani is not the Dajjal. The hadith regarding the Sufyani specify that he is a tyrant who will spread corruption and mischief on the earth before the Mahdi. He will be such a tyrant that he will kill the children and rip out the bellies of women. The Sufyani will murder those from the household of the Prophet and will rule over Syria. When he hears about the Mahdi, he will send an army to seize and kill him. However the earth will swallow this army before it even reaches the Mahdi. This is all based on a weak narration. Shaykh Albani has checked the chain of narration and deemed it weak. Abu Hurayrah has narrated that the Prophet said:A man will emerge from the depths of Damascus. He will be called Sufyani. Most of those who follow him will be from the tribe of Kalb. He will kill by ripping the stomachs of women and even kill the children. A man from my family will appear in the Haram, the news of his advent will reach the Sufyani and he will send to him one of his armies. He (referring to the Mahdi) will defeat them. They will then travel with whoever remains until they come to a desert and they will be swallowed. None will be saved except the one who had informed the others about them. (Mustadrak Al-Hakim) The Sufyani will be followed, for the most part, by the tribe of Banu Kalb, and will have fought with anyone daring to oppose him. Injustice will rule the day and his disregard for life will reach the point where defenseless women will be ripped open and innocent children slain unmercifully. The tribe of Qays will rise up against him, however, they will not succeed, and he will slaughter all of them.

---------------------------------------The great scholar, Ibn al-Qayyim wrote, in explanation of the reality that the actions of the servants become manifest in those placed in authority over them, this being from the Divine wisdom:

And reflect in His, the Most High's wisdom in making their kings, their leaders and their rulers to be of the same species as the actions [of the servants]. Rather, it is as if their actions became manifest in the appearances of their rulers and kings.

• If they remain upright, then their kings will remain upright, and if they turn away (from uprightness), then they (the kings) too will turn away from uprightness.

•And if they (the servants) oppress [themselves and others], then their kings and rulers will oppress [them].

•And if their appears plotting and deception from them, their rulers will [be made to] behave likewise, and if they (the servants) prevent the rights of ALLAH that are between themselves and become miserly with respect to them (i.e. withhold the rights of each other), then their kings and their rulers will withhold the right that they (the servants) have upon them and will become miserly with respect to them.

•And if they take from the one who is considered weak, what they do not deserve to take from him in their dealings (i.e. misappropriate from him), then the kings will take from them (the servants) what they do not deserve to take (from them) and will inflict them with taxes.

•And everything that they (the servants) take away from the weak person, the kings will take away from them with power, force.

So their actions (those of the servants) become manifest in their actions (those of the kings and rulers). And it is not from the Divine wisdom that the evil-doers and the sinners are made to be ruled over [by anyone] except by one who is of their like.

And when the very first groups (of Muslim) was the best of the generations, and the most pious of them, then their rulers were likewise. And when they became tarnished (i.e. corrupted), the Rulers were made corrupted over them. Thus, the wisdom of ALLAH refuses that the likes of Mu'aawiyah, and 'Umar bin 'Abdil-'Azeez are put in authority over us in the likes of these times [the 8th Century Hijrah], let alone the likes of Abu Bakr and 'Umar. Rather, our rulers are in accordance with our (nature) and the rulers of those before us were in accordance with their (nature).

Source: Miftaah Daar is-Sa'aadah, Daar Ibn 'Affaan Publishing, (2/177).

All of the jamaa'aat (groups) that have appeared in the 20th century, claiming to rectify the Ummah, have fallen into deviation in their methodologies of reform and they have not judged by what Allaah has revealed in their understandings, their methodologies and their calls. They wrongly believe by removing one ruler, or one government they can establish ALLAH's law, or that they can do so through political parties that engineer coups and revolutions while turning a blind eye to or belittling the fact that the Muslims World is far removed from that Islam which gave honour, dignity and victory to the Sahabah, and gave dignity to man kind , but upon an Islam tainted with innovations, devations, foreign philosophies and ideologies in the fields of aqidah and ibaadah and manhaj and siyaasah. And thus, that tainted Islam they are following does not have the same effect in bringing about the aid, support and help of ALLAH and the granting of success as that pure Islam, with its purity in aqidah, and Tawhid, that the Sahabah were upon.

The activities of these groups claiming to rectify the Ummah are based upon methodologies that are in opposition to the Book of ALLAH!, The Sunnah and the way of the Righteous Salaf whose belief and methodology ALLAH has made a criterion of truth in all affairs of the religion.

Rasulullah(Sallallahu alayhi wa salam)upon whose statements and actions we establish our Din (religion), stated in an authentic tradition:

"There will appear after me rulers, they will not guide by my guidance, and they will not establish my Sunnah; there will be amongst them men whose hearts will be hearts of devils in the bodies of men!" He was asked: "How should I behave, O Rasulullah(Sallallahu alayhi wa salam) if I reach that time?" He replied: "Hear and obey the Am?r (i.e. the ruler), even if he beats your back and [illegally] takes your wealth – hear and obey!" [1]

There are five traits in this statement in the presence of which it is still obligatory to hear and obey the rulers in that which constitutes good: their lack of implementing the Prophetic guidance, their lack of implementing the Prophetic Sunnah, their having the hearts of devils, their beating their subjects and illegally taking their wealth. A bitter pill to swallow for those not truly nurtured upon the Qur?n and the authentic Prophetic Methodology.

In another authentic tradition, Rasulullah(Sallallahu alayhi wa salam)stated:

"Hear and obey the ruler in that which is difficult for you and in that which is easy for you, in times of invigoration and in times of dislike and weariness and when others are given preferential treatment over you – even if they take and consume your wealth and they beat your back – except that you do not obey them if it involves disobedience to All?h." [2]

And there will be those of little faith and even less knowledge that will frown and cringe when they hear these texts, finding any excuse to reject them due to their blind following of their extremist groups and ideologues, usually by utilising labels of apostasy upon rulers and thereby claiming that they are not bound to abide by these texts.

However, the bar set by the legislation is high as Rasulullah(Sallallahu alayhi wa salam)stated that removing the ruler is not permitted, "unless you see clear open disbelief for which you have evidence from All?h." [3]

So the disbelief must be something which is clear and apparent, something seen and known for which one can bring textual evidence for. So it is not permitted to rebel against the ruler in an issue in which there is a difference of opinion as to whether it is disbelief or not, as that opposes the statement of the Prophet (salallaahu 'alaihi wassallam), "unless you see clear open disbelief." This also requires that the ruler recognised the act to be apostasy and therefore cannot be excused for being ignorant; that he did not commit the deed in error not intending it [4]; that he was not wrongly advised by those around him who call themselves religious scholars and thus gave him sanction to commit disbelief without him knowing it [5] – so all of this constitutes a valid excuse and a barrier against the declaration of apostasy. Anything short of this clarity is conjecture and in opposition to the meaning of this had?th.

All?h, the Most High, stated: "And We never punish until We have sent a Messenger to give warning." [6]

So All?h does not punish a soul until the proofs are established, and this is from the perfect justice of All?h. Ibn Taymiyyah (died 728H, rahimahullaah) stated:

"I am one of those most severe in forbidding that a person in particular should be declared as an unbeliever, an open sinner or a sinful transgressor until it is known that the proof of the Messenger is established upon him, the like of which, if it is opposed one becomes an unbeliever or a sinner or a transgressor. And I affirm that All?h has forgiven the mistakes of this Nation (Ummah) – and that is general for affairs of belief, sayings and actions." [7]

There are some people who try to use isolated statements of Ibn Taymiyyah to support their positions, but this is a smoke screen set up to deceive the Muslims and dishonour this great scholar. Ibn Taymiyyah also stated clearly that there are legitimate barriers to the declaration of takf?r upon the person who apparently denies the texts:

"It is possible that a man has not heard these revealed texts, or that he heard them but they are not established as being authentic with him, or as far as he sees they contradict other texts necessitating interpretation, even if it is incorrect." [8]

What follows is a clear example where the Messenger of All?h (salallaahu 'alaihi wassallam) mentioned an individual who was excused and forgiven for his ignorance of the revealed texts concerning the Resurrection. He (salallaahu 'alaihi wassallam) stated:

"Death approached a man and when he had no hope of surviving, he said to his family, 'When I die, gather much wood and build a fire to burn me. When the fire has eaten my flesh and reached my bones, take my bones and grind them and scatter the resulting dust in the sea on a windy day, for I swear by All?h, if All?h takes hold of me, He will punish me with a punishment that He has not punished any of the creation with.'" So that was done, but All?h collected his scattered particles and brought him back together and asked him, 'Why did you do that?' The man replied, 'Out of fear of you.' So All?h forgave him." [9]

Ibn Taymiyyah (rahimahullaah) stated:

"So this man was in doubt regarding the ability of All?h and in His resurrection of him if he was mere dust. Rather he was certain that he would not be resurrected; and this is disbelief by the consensus of the Muslims, but he was ignorant, and he did not know that. He was a believer who feared that All?h would punish him, but He forgave him.

And the one who has an [incorrect] interpretation or understanding from the people of jurisprudence, those ardent in their following of the Messenger , then they are more deserving of forgiveness than the likes of this man." [10]

The radicals do not embark upon the establishment of these evidences and principles as they know that these will become a barrier to their ideas of takf?r and revolution. Indeed the vast majority of them, if not all of them, do not even believe in the importance of establishing the proofs against an individual before condemning them to apostasy and an eternity in Hell.

But these are not just a few isolated texts forbidding rebellion; rather there are hundreds of sayings from the Prophet , his Companions and in the writings of the earliest generations of illustrious scholars [11]. The great eighth century scholar Ibn al-Qayyim (died 752H) said:

"The Prophet (salallaahu 'alaihi wassallam) legislated for this nation the obligation of rejecting the evil so that by its rejection, the goodness that All?h and His Messenger love is obtained. And when rejecting evil leads to what is more evil and more hated by All?h and His Messenger then it is not allowed to reject it – even if All?h hates the evil and detests those who perform it. And this is like censuring [the transgressions] of the kings and the ones in authority by coming out to fight against them for verily that is the basis and foundation of every evil and every tribulation till the end of time. And the Companions asked permission from All?h's Messenger to kill the leaders who delay the prayer from its correct time saying, 'Shall we not kill them?' He replied, 'No, so long as they establish the prayer.' And he also said, 'Whoever sees something from his Ruler that he dislikes, then let him be patient and let him not remove his hand from the Ruler's obedience.'

And whoever reflects upon the greatest and smallest trials that have befallen Isl?m, then he will see that that they are due to the negligence and wastage of this principle and the lack of patience when witnessing evil. So one seeks to bring about an end to evil and as a result of this, instead a greater evil is brought about. And the Messenger saw the greatest of evils in Mecca and yet he was not able to change them. In fact even when All?h opened up Mecca for the Muslims and it became a land of Isl?m, he was resolved to changing the Ka?bah and returning it to the foundations that Ibr?h?m had built it upon, but even though he had the capacity to do that, he was prevented from it by the fear that something greater would occur due to the lack of tolerance of the [tribe of] Quraish, since they were new to Isl?m and had recently left unbelief.

For this reason he did not grant permission for rebelling against the leaders with the use of one's hand due to the greatness of what results afterwards on account of it." [12]

Hasan al-Basr? (died 110H) was a great scholar of the first Islamic century and there is no dispute regarding his credentials and immense knowledge. Ibn Sa?d relates:

"A group of Muslims came to al-Hasan al-Basr? seeking a verdict to rebel against al-Hajj?j [13] (a tyrannical and despotic general). So they said, "O Abu Sa??d! What do you say about fighting this oppressor who has unlawfully spilt blood and unlawfully taken wealth and has done this and done that?" So al-Hasan said, "I hold that he should not be fought. If this is a punishment from All?h, then you will not be able to remove it with your swords. If this is a trial from All?h, then be patient until All?h's judgement comes, and He is the best of judges." So they left al-Hasan, disagreed with him and rebelled against al-Hajj?j – so al-Hajj?j killed them all. Al-Hasan used to say, "If the people had patience when they are being tested by their unjust ruler, it will not be long before All?h will give them a way out. However, they always rush for their swords, so they are left with their swords. By All?h! Not even for a single day did they bring about any good." [14]

After reading the words of the noble Prophet and the commentaries of the righteous scholars, one naturally comes to the conclusion that rebellions, assassinations and coup d'états are all against the teachings of Isl?m.

The Kharijite sects are known for preaching and challenging the Muslim rulers publicly and from the pulpits; they incite the Muslim youth that leads them to violent acts often resulting in suicide attacks.

Im?m Ahmad bin Hanbal (died 241H) was beaten and jailed by four consecutive kings. Despite that, he viewed revolt to be unlawful against those who violated the Islamic belief and punished him for not agreeing with them. Hanbal bin Ish?q said:

"During the rule of W?thiq, the jurists of Baghdad gathered in front of Ahmad bin Hanbal. They included Abu Bakr bin ?Ubaid, Ibr?h?m bin ?Al? al-Matbakh? and Fadl bin ??sim. So they came to Ahmad bin Hanbal so I gave them permission. They said to him, 'This affair (i.e. the inquisition) has become aggravated and elevated.' They were referring to the ruler making manifest the issue of the Qur?n being created and other than that. So Ahmad bin Hanbal said to them, 'So what is it that you want?' They said: 'We want you to join us in saying that we are not pleased with his rule and leadership.' So Ahmad bin Hanbal debated with them for an hour and he said to them: 'Keep opposing [the false belief itself] with your statements but do not remove your hands from obedience and do not encourage the Muslims to rebel and do not spill your blood and the blood of the Muslims along with you. Look to the results of your actions. And remain patient until you are content with a righteous or sinful rule.'" [17]

Ibn Taymiyyah (died 728H) stated:

"Ahmad [bin Hanbal] and his like did not declare these rulers to be disbelievers. Rather he believed them to have Imaan and believed in their leadership and he supplicated for them, and he was of the view that they were to be followed in the prayers and Hajj, and military expeditions were to be made with them. He prohibited rebellion against them – and it (i.e. rebellion) was never seen from the likes of him from amongst the scholars. Yet he still opposed whatever they innovated of false statements, since that was major disbelief, even if they did not know it [18]. He would oppose it and strive to refute it with whatever was possible. So there must be a combination of obeying All?h and His Messenger in manifesting the Sunnah and Religion and opposing the innovations of the heretical Jahmites [19], and between protecting the rights of the believers, the rulers and the Ummah, even if they are ignorant innovators and transgressing sinners." [20]

Indeed, there is in the many works of Ibn Taymiyyah a thorough refutation of the arguments and polemics of the Kh?rijites, an example of which is what is found in Minh?j as-Sunnah [21]:

"And there is hardly anyone who revolted against a leader with authority except that what arose from his action of evil, was actually greater than whatever good came from it, such as those who rebelled against Yazeed in Mad?nah, or like Ibn al-Ash?ath who revolted against ?Abdul-Malik in ?Ir?q, or like Ibn al-Mihlab also, who revolted against his son in Khuras?n, and like those who revolted against al-Mans?r in Mad?nah and Basrah, and the likes of them...

And it is for this reason that it is firmly established with Ahlus-Sunnah to abandon fighting in times of tribulation due to the authentic narrations that are established from the Prophet ; and they (the Scholars) began to mention this matter in the course of [authoring their works] in Creed, and they would command with patience towards the oppression of the leaders, and the abandonment of fighting against them – even if a fair portion of the people of knowledge fought against them during the tribulation...

And whoever reflects upon the authentic narrations that are established from the Prophet concerning this topic, and also considers with the consideration of those with insight and deep knowledge, will know that that which the Prophetic texts have come with is from the best of all affairs...

And all of this is what explains that whatever the Prophet has commanded of patience towards the tyranny of the rulers and abandonment of fighting against them and revolting against them, that this is of the most beneficial and rectifying of affairs, in both this life and the next, and that whoever opposes this deliberately, or due to an error, then no rectification is attained by his action, rather only corruption...

And he ordered having patience upon their misappropriation, and prohibited fighting against them, and contending with them (for authority), due to their oppression. Because the corruption, mischief that arises from fighting during tribulation (fitnah) is greater than the corruption in the oppression of those in authority. Thus, the lesser of two evils is not to be removed by the greater of the two."

The noble scholar Shaikh al-Alb?n? (rahimahullaah, died 1420H) was asked, "Is that which is known nowadays as a military coup against the ruler mentioned in the Din(Religion) or is it an innovation?" So the Shaikh answered:

"There is no basis for these acts in Isl?m. And it is in opposition to the Islamic manhaj (methodology) with respect to the da?wah (Islamic call) and creating the right atmosphere for it. Rather it is an innovation introduced by the innovators which has affected some Muslims. This is what I have stated and explained in my notes to al-Aqeedah at-Tah?wiyyah [22]." [23]

The Messenger of All?h (salallaahu 'alaihi wassallam) made it explicitly clear that it is forbidden to speak openly against the Muslim ruler, but rather to advise him in private, regardless of his tyranny:

"Whosoever wishes to advise the Ruler, let him not do so openly. Rather he should take him by his hand and take him into seclusion [and advise him]. So if he accepts that from him, then it is in his favour, and if he does not accept, then at least he fulfilled his duty." [24]Abd Allah ibn Amr said:

"I heard the Prophet say, If you see my Ummah fearing a tyrant so much that they dare not tell him that he is a tyrant, then there will be no hope for them. The Prophet said, Among my Ummah, some will be swallowed up by the earth, some bombarded with stones, and some transformed into animals."

To advise the oppressive ruler directly to his face is considered in Isl?m to be from the best forms of Jih?d. It is reported that the Messenger of All?h (salallaahu 'alaihi wassallam) said:

"The most superior form of Jih?d is to say a word of truth in the face of an oppressive ruler." [25]

He (salallaahu 'alaihi wassallam) also stated in clear terms:

"The chief of the martyrs is Hamzah (the uncle of the Prophet) as well as a man who stands before an unjust ruler, commanding him with good and forbidding him from evil, for which the ruler kills him." [26]

This reward is for the one who is in the presence of the ruler, not the one who screams for rebellion from pulpits thousands of miles away.

True Jih?d, in reality begins by combating (with textual proofs) the deviants who wish to corrupt the message of Isl?m, such as the extremists. Shaikh ?Abdur-Rahm?n as-Sa?d? (died 1376H, rahimahullaah), said:

"Jih?d is of two types. The Jih?d by which the correction and purity of the Muslims is intended and rectification of their beliefs, manners and all of the affairs pertaining to their lives, both the religious and the worldly affairs. And also [Jih?d] in cultivating them with knowledge and action. This type is the fundamental basis of Jih?d and its support. And it is from this first type that the second type finds its basis, and that is the Jih?d by which those who show transgression against Isl?m and the Muslims, from amongst the disbelievers, hypocrites, heretical apostates and all of the enemies of the religion are repelled and held at bay." [27]

And this is what the Salafi scholars of Ahlus-Sunnah have remained upon throughout the centuries. They consider that the Jih?d against the innovators is the basis or the foundation, and the Jih?d against the disbelievers branches off from that Jih?d.

If one is not able to advise the rulers due to ignorance or inability, then he does not openly rebuke the rulers, as All?h's Messenger (salallaahu 'alaihi wassallam) has forbidden that – upon him in this situation is to supplicate for the guidance of the Muslim rulers as agreed upon by the early scholars. [28]

The great Im?m al-Barbah?r? (died 329H, rahimhaullaah) stated the position and consensus of the Muslims towards their rulers:

"If you find a man making supplication against the ruler, know that he is a person of innovation (deviation). If you find a person making supplication for the ruler to be upright, know that he is a person of the Sunnah, if All?h wills.

We are ordered to make supplication for them (i.e. the rulers) to be upright. We have not been ordered to make supplication against them, even if they commit tyranny and oppression, since their tyranny and oppression reflect only upon themselves but their rectitude is good for themselves and the Muslims." [29]

The great scholar Ibn B?z (died 1420AH) was asked, "Is it from the methodology of the Salaf [30] to criticize the rulers from the pulpits? And what is the methodology of the Salaf in advising the rulers?" So he answered:

"It is not from the methodology of the Salaf to criticize the rulers from the pulpits, because that would incite chaos, and it would involve not listening and obeying in that which is good. And this would mean becoming engrossed in that which harms and does not benefit. However, the way of advising that the Salaf followed was to write to the ruler, or to convey the advice to the Scholars who would then convey it to him, until he has been directed towards good. So opposing the evil can be done without mentioning the doer. So adultery, intoxicants and interest can be opposed without mentioning the one who is involved in them. And it is enough of an opposition to sins that they be warned against without mentioning that so and so is involved in them, whether it is the ruler, or other than the ruler.

And when the fitnah (trial, discord) occurred in the time of ?Uthm?n [31] , some people said to Us?mah bin Zayd , 'Will you not speak to ?Uthm?n?' So he said, 'Do you think that I have not spoken to him, just because you have not heard it from me? Verily I will speak to him concerning what is between him and me, without opening an affair which I would not like to be the first to open.' [32] So when they (the Kh?rijites) opened it, evil took place in the time of ?Uthm?n . They opposed ?Uthm?n openly, thus completing the tribulations, fighting and corruption, which has not ceased to affect the people to this day, was brought about. And this caused the tribulation to occur between ?Al? and Mu??wiyah [33], and ?Uthm?n was killed for these reasons...

Furthermore, a large number of Companions and others besides them were killed due to this open rebellion and the open proclamation of the faults of the ruler, until the people began to hate the one charged with authority over them and killed him. We ask All?h for success." [34]

In a visit to Mecca in the year 1926CE King Abdul-?Az?z ?l-Sa??d , the then king of Saudi Arabia proclaimed the constitution of the Kingdom, stating:

"Article 5: All of the laws of the Kingdom are executed in accordance to the Book of All?h and the Sunnah of His Messenger and in accordance to that which the Companions and the Salaf us-S?lih were upon." [35]

Regardless of these proclamations from the rulers, the radicals still declare them to be unbelievers, worthy of being killed. And this is due to the fact that they see deficiencies and imperfections in the rule.

Shaikh S?lih al-Fawz?n was asked:

"Respected Shaikh, yourself and your brothers who are scholars in this country are Salaf?s – and all praise is due to All?h – and your method in advising the rulers is that of the Shar??ah and as the Prophet has explained, yet there are those who find fault with you due to your neglect in openly rejecting the various oppositions [to the Shar??ah] that have occurred. And yet others make excuses for you by saying that you are under the control and pressure of the state. So do you have any words of direction or clarification to these people?"

So Shaikh al-Fawz?n answered with clear and unambiguous words:

"There is no doubt that the rulers, just like people besides them, are not infallible. Advising them is an obligation. However, attacking them in the gatherings and upon the pulpits is considered to be the forbidden form of backbiting. And this evil is greater than that which occurred from the ruler since it is backbiting and because of what results from backbiting such as the sowing of the seeds of discord, causing disunity and affecting the progression of da?wah (the call to Isl?m). Hence what is obligatory is to make sure advice reaches the rulers by sound and trustworthy avenues, not by publicizing and causing commotion. And as for reviling the Scholars of this country, that they do not give advice [to the rulers], or that they are being controlled in their affairs, this is a method by which separation between the Scholars, the youth and the society is desired, until it becomes possible for the mischief-maker to sow the seeds of his evil. This is because when evil suspicions are harbored about the Scholars, trust is no longer placed in them and then the chance is available for the biased partisans to spread their poison. And I believe that this thought is actually a schemed plot that has come into this country, and those who are behind it are foreign to this country [36]. It is obligatory upon the Muslims to be cautious of it." [37]

Likewise the former Mufti of the Kingdom of Saudi Arabia, Im?m Muhammad bin Ibr?h?m stated:

"The government [of Saudi Arabia], praise be to All?h, its constitution (dust?r) is the Book of All?h and the Sunnah of His Messenger ; and it has opened the Islamic courts for that purpose, for the actualisation of the statement of All?h:

'And if you differ in any affair between yourselves, then refer it back to All?h and His Messenger.' [38]

And that which is besides this, then he is one who judges by j?hiliyyah, about which All?h, the Most High, said:

'Do they then seek the judgement of (the Days of) Ignorance? And who is better in judgement than All?h for a people who have firm Faith?' [39]" [40]

Incitement begins with an ideology; an ideology that is preached and emotions aroused against the Muslim governments which, in turn leads to bloodshed and killing of innocents; youths who throw their lives away for sinful causes; as a result innocent Muslim and non-Muslim men, women and children are murdered indiscriminately. And this is the ultimate goal of Hizb ut-Tahr?r as they openly admit on their website:

"It is a call to the blood so that it agitates in the veins, to the hearts so that they become full with rage; thus they become firmly resolved, have [far] reaching aims."

The corruption of the rulers and rulership is not something new, rather it is something found throughout the ages. Rasulullah(Sallallahu alayhi wa salam) said:

"The handholds of Isl?m will be demolished one by one, and every time one of them is demolished, the people will hold on tightly to the one that follows it. The first one to be demolished is the rule (al-hukum) and the last of them will be the prayer." [41]

And the early had?th scholar, Ibn Hibb?n mentioned this narration under the chapter heading:

"A mention of the reports that the first breakage of the handholds of Isl?m will appear from the direction of the rulers; [and it] is the corruption of rulership and the rulers."

So this was something well-known, yet we do not find in the example of the Sahabah and those early scholars, any methodology that resembles the methodology of the extremist groups of rebellion and bloodshed.--------------------------