What necessitates apostasy by approving the state of disbelievers and worldly dealings with them

The questioner:
You said, Honorable Shaykh, that approving what the disbelievers are upon is apostasy. So what are the matters that, if a Muslim approves of them, he becomes an apostate?

The Shaykh:
If he says what was said in , if he says that the ruling of the disbelievers is better than the ruling of the Muslims, or that the religion of the disbelievers and the morals they are upon are better than what the Muslims are upon, then this is apostasy, without doubt, because he has preferred disbelief over faith.

Another questioner:
No, there is no power or strength [except with Allah].

The questioner:
You told us, as you mentioned, Honorable Shaykh, that there is no harm in dealing with disbelievers in a worldly manner that does not compromise the religion, and in writing treaties. This is in the case of the weakness of the disbelievers under the protection of the Muslims, while the Muslims are strong. So what is the solution today, when these disbelievers openly declare their hostility toward the Muslims, and have even waged war against them under pseudonyms? A clear witness to this is that they occupy Al-Aqsa Mosque. So, despite that, do we deal with them in a worldly manner to the extent we see among the Muslims?

The Shaykh:
We deal with them in a worldly manner if there is a benefit for the Muslims in dealing with them. We deal with them if there is a benefit for the Muslims in dealing with them, and we make treaties with them if there is a benefit for the Muslims in that. The Prophet (peace and blessings be upon him) made a treaty between himself and the disbelievers of Makkah in the Treaty of Hudaybiyyah because there was a benefit for the Muslims and a benefit for Islam in that. But if the opposite is the case, if it weakens the Muslims, and if it gives the disbelievers power over the Muslims, then this is not permissible. It is permissible to make treaties with disbelievers, whether they are in their lands or they are under treaty and are in their homelands, in international treaties and international covenants. This is permissible within the limits of what does not harm Islam and the Muslims, or make the Muslims disbelievers, or weaken the faith of the Muslims. Yes.