What is the ruling on reporting wrongdoings to the intelligence services?

The questioner : I would like to ask this question last. The hotel. We have a shaykh there in our country who says that it is permissible to report to the intelligence services about some people one suspects belong to certain groups, or about whom one is certain they belong to certain groups? The purpose is that this is advice to the one in authority and that this is the methodology of the Salaf. So what is your opinion?

The Shaykh : My opinion is that what is built upon a defective foundation is defective. Is there intelligence in the Islamic ruling? And the best answer is what Wadil said. And this is one of the calamities: that we try to justify and smooth over violations in the name of the one in authority, saying, "This is what he wants."

The questioner : So there are wrongdoings brought about by rulers that are excessive, such as video shops, such as riba (usury or interest) banks, such as... well, you know what I mean. So is it the methodology of the Salaf to denounce these wrongdoings openly, such that a person does not expose himself to the ruler, but he might speak about riba banks, he might speak about music shops, video shops, and other wrongdoings? Let it come down.

The Shaykh : It falls under the rule of enjoining good and forbidding evil. May Allah reward you. If enjoining good is something whose obligation is known and there is no disagreement, but what is not known to many people is what is narrated in a weak hadith—and it is weak, but its meaning is correct: "Whoever is to enjoin good, let him enjoin good." The detail of this is that enjoining good, he says, is...
...on the three levels, the lowest and the last level, which is denouncing with the heart. This is what does not lead to harm, and therefore this is the least of faith, and it is necessary. The level above that is changing with the tongue, let alone changing with the hand. If changing the wrongdoings with the tongue, let alone with the hand, leads to a greater wrong than the wrong that is intended to be changed. Enough.
Regardless of the ruler, the issue at hand has no connection to the ruler. It is between two individuals, and the case has absolutely no relation to the ruler. If a greater harm were to result from this change, then the first level of change—changing by hand—is dropped in favor of the middle level, which is changing by tongue. Then, if changing by tongue itself results in a greater harm, it is not changed by tongue, but rather by heart. So, regarding the conditions you are in, I do not believe that if one says, for example, "Dealing with banks, I am not seeking it," and brings the hadith "May Allah curse ," that the knowledge of this entails a greater evil behind it. But in my opinion, the speaker exceeds this area to the extent that it extends to the ruler, and the ruler has undoubtedly approved these evils. Here, the issue falls under the question of whether this disapproval in this manner is included in the general meaning of Allah's saying: "And leave " or not? Here, the one who disapproves must be knowledgeable and wise. The issue is not only about the ruler and confronting him, because confronting the ruler is like saying "rebellion." If we saw clear, manifest disbelief, but this rebellion does not result in benefit for the Muslims, but rather corruption, we remain silent about it, compelled and not by choice. I have nothing else. Thank you. It is known. And the middle is very, very, very little. Farhan is correct.

The questioner : So when this fitnah (trial, discord or temptation) started, I held my tongue and sat in my house attending the lessons of the shaykhs and returning to the house. Knowing that if I became aware of a wrong from this side or that side, and I denounced it, and... with mutual advice to both parties, and that I consider them from the people of the Sunnah and the community, and I love them and visit them, but if a person has support from a scholar, it is an advantage over experience. May Allah keep me on the right path, O Shaykh.

The Shaykh : May Allah will it, we ask Allah to make us so.