Shaykh Uthaymeen said, “[Rejecting the evils of society publicly is permissible and very encouraged].
But we are talking about the rejection of the rulers [evils publicly], and not about [publicly rejecting] common evils that are present [in society, publicly].
So for example, we have common evils amongst us [i.e. in society], such as usury (interest), gambling, and insurance [policies] that are found amongst us, then the majority of them amount to gambling.
But it is strange that the people have adopted them with acceptance, and you will not find anyone showing rejection against them [publicly], alongside the fact that Allah has placed them with intoxicants, and al-Ansaab (idols, statues around which animal sacrifices are made), and al-Azlaam (arrows for seeking luck or a decision).
However, the people do not show [publicly] rejection towards the likes of these things nowadays.
Hence, you will not find anyone showing rejection towards the likes of these dealings, so you get insurance on your car, or your house, you submit your wealth, and then you do not know whether you will lose most of it, or only a part of it, and this is gambling.
So I say that showing [public] rejection to the common evils present is required and there is no harm in that.
However, our words [not allowing rejection of evils publicly] are concerning [showing public] rejection against the ruler [and his evils].
Such as when a person stands in a mosque and says, “The state [i.e. ruler] is unjust”, and “The state [i.e. ruler] did such and such”, and then he speaks about the rulers in this manner, openly, despite the fact that the ones about whom he is speaking are not even present in that gathering.
There is a great difference between [talking about] the leader or the ruler you desire to speak out against if he is actually in front of you and between [talking about him, when he is] absent.
Since, all of the rejections [against the Muslim rulers evils] that have been reported from the Salaf, all of them took place in front of the leader or the ruler himself.
Hence, the difference is that when he is present he is able to defend himself, and explain his viewpoint, and he could actually be right and we [the ones who criticise] could actually be wrong.
Hence, if you are eager for goodness, then go to him, and face him, and advise him in that which is between you and him.”
Ref: Fataawaaa Lil-Aaamireen bil-Ma’roof wan-Naaheen anil-Munkar, and also in Liqaa al-Baab al-Maftooh, 62/39
Posted by Abdul Kareem Ibn Ozzie