Category: Siyasah

  • Q n A : Solution to the Palestinian issue


    Q
    Solution to the Palestinian issue


    A

    Praise be to Allah.The Muslim is deeply grieved and filled with sorrow as the Palestinian situation goes from bad to worse, and gets more complicated, until it has ended up in the state we have seen in recent days, because of differences among neighbouring nations and their failure to stand together as one against the enemy and their failure to adhere to the rule of Islam on which Allah has made victory dependent, and has promised those who adhere to it that they will gain power and become powerful in the land, and has warned of grave danger and a severe punishment, if the neighbouring nations do not hasten to unite once more and adhere to the Islamic ruling concerning this matter,  which concerns them and the entire Islamic world. 
    It is worth pointing out in this context that the Palestinian issue is an Islamic issue, first and last, but the enemies of Islam are striving their utmost to remove it from the Islamic map and make the non-Arab Muslims think that it is an Arab issue that does not concern the non-Arabs. It seems that they have succeeded in that to some extent. 
    Hence I think that a solution cannot be reached in this matter unless it is regarded as an Islamic issue and the Muslims cooperate to find a solution, and wage an Islamic jihad against the Jews, until the land is given back to its people and the Jewish immigrants go back to the countries from which they came, and the original Jewish inhabitants stay in their towns under Islamic rule, not communist or secular rule. In this manner truth will prevail and falsehood will be defeated, and the people whose land it is will return to their land under Islamic rule and none other. And Allah is the source of strength.

  • Q n A : The uprising of the Palestinian people


    Q
    The uprising of the Palestinian people


    A

    Praise be to Allah.I advise them to fear Allah and to cooperate in doing good and in righteous deeds, for Allah will support those who support His cause. Allah says (interpretation of the meaning):
    “O you who believe! If you help (in the cause of) Allah, He will help you, and make your foothold firm” [Muhammad 47:7]
    And Allah says elsewhere in His Holy Book:
    “Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the land, as He granted it to those before them, and that He will grant them the authority to practise their religion which He has chosen for them (i.e. Islam). And He will surely, give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me” [al-Noor 24:55]
     I advise all of our brothers to cooperate with them and I advise the rich and those in positions of authority to extend the hand of aid to their brothers in Palestine who are striving to regain their land and achieve victory over the enemy, in sha Allah. May Allah support them with the truth and reward them with all good on behalf of the Muslims. All they have to do is to persevere in patience and constancy, and vie in such perseverance, for the promise of Allah is true and Allah will help those who help His cause. May Allah help them and grant them victory over their enemies, and may He enable the Muslims to help them and stand firm with them until Allah grants them victory over their enemy, for He is the best of supporters.

  • Q n A : Muslim attitudes towards violence and how to react to kaafir aggression against the Muslim community


    Q
    Muslim attitudes towards violence and how to react to kaafir aggression against the Muslim community


    A

    Praise be to Allah.and blessings and peace be upon the Messenger of Allaah. 
    What we have heard about what our Muslim brothers are going through in kaafir countries in the north and the south, where they are being harassed and persecuted for something in which they did not take part and in which they played no role, is not strange, given the wrongdoing and hatred of the kuffaar, even though they claim to be the people of justice, fairness and freedom. What is the crime of a Muslim woman who walks down the street in her hijaab? What is the crime of a Muslim who leaves his home to go and pray, not to spread mischief in the land? What is the crime of a Muslim employee who goes to his company or a student who goes to his university or a schoolgirl who is walking to her school, not going out to bomb and destroy? If the western man in the street was fair-minded – at least with himself – he would go and take revenge on the people who plotted and took part in harming him. But one who does not fear God could do anything, and the very least that the Muslims will be faced with is curses and insults. Allaah says (interpretation of the meaning): 
    “and you shall certainly hear much that will grieve you from those who received the Scripture before you (Jews and Christians) and from those who ascribe partners to Allaah; but if you persevere patiently, and become Al-Muttaqoon (the pious) then verily, that will be a determining factor in all affairs”[Aal ‘Imraan 3:186]
    Our attitude must be clear; we must explain to the kuffaar the ruling of Islamic sharee’ah concerning harming and killing others. We should tell them that Islam forbids harming innocent people in any way, whether that involves harming their bodies, their wealth or their honour. The Prophet (peace and blessings of Allaah be upon him) said: “There should be neither harming nor reciprocating harm.” It is not permissible to kill a kaafir who is not hostile or who has a legitimate peace treaty with the Muslims; rather treating a non-hostile kaafir with kindness is part of the Islamic religion, especially if that is done to call him to Islam and soften his heart (towards Islam). Allaah says (interpretation of the meaning): 
    “Allaah does not forbid you to deal justly and kindly with those who fought not against you on account of religion nor drove you out of your homes. Verily, Allaah loves those who deal with equity”[al-Mumtahinah 60:8]
    At times of war against the kuffaar, it is not permissible for a Muslim to deliberately kill a kaafir child or woman who is not bearing arms against the Muslims or helping in the fight. It was narrated that the Prophet (peace and blessings of Allaah be upon him) said to the Muslim army: “Go out in the name of Allaah and by the help of Allaah, following the way of the Messenger of Allaah. Do not kill any old man, infant, child or woman… spread goodness and do good, for Allaah loves those who do good.” (Narrated by Abu Dawood, 2614; its isnaad includes Khaalid ibn al-Faraz, of whom Ibn Hajar said in al-Taqreeb, he is maqbool (acceptable) i.e., if there are corroborating reports) 
    This is supported by the advice which Abu Bakr al-Siddeeq (may Allaah be pleased with him) gave to the commander of his army: “I advise you of ten things: do not kill a woman, or a child, or any old person, or cut down any fruit trees…” (al-Muwatta’, 982, Kitaab al-Jihaad). 
    The kaafirs whom the Muslims fight and inflict harm and loss upon are the kaafirs who fight the Muslims and drive them out of their homes, or help to drive them out of their homes and punish and mistreat them, and who stand in the way of calling people to Islam and prevent people from following the path of Allaah, and prevent the spread of Islam. Allaah says (interpretation of the meaning): 
    “It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, that Allaah forbids you to befriend them. And whosoever will befriend them, then such are the Zaalimoon (wrongdoers those who disobey Allaah).”[al-Mumtahinah 60:9]
    Such people are to be fought against when [the Muslims] have the power to do so, and when fighting them and declaring jihad against them is more likely to serve a purpose. But when you can achieve your purpose with gentleness and kindness, it is not right to resort to violence and force. Muslims should only use force when they are compelled to, and as a last resort. They should not initiate fighting, unless there is some cause on the part of the kaafirs, such as their fighting the Muslims, or helping other enemies of the Muslims, or preventing them from following the path of Allaah and establishing the law of Allaah in the land. 
    We should also remind these kaafirs of the massacres which have been carried out and are still being carried out against Muslims in all parts of the world, in Bosnia, Kosova, Chechnya, Palestine and Kashmir, which are being supported by Jews, Christians and others. Is the blood of the Muslims cheaper than the blood of others? Should there be mourners for non-Muslims who are killed and not for Muslims who are killed? 
    Moreover, when the Orthodox Christians carried out massacres in Bosnia and Kosova, in which the numbers of those killed exceeded 200,000, apart from those who were wounded or raped, and the economic losses that resulted, did the Muslims in the Arab and Islamic countries launch attacks against the Orthodox Christians who live in their countries, or kill any of them, or open fire against their churches and subject them to terror?! What does this tell you? 
    It is very important for Muslims to explain these things to non-Muslims, in order to establish proof against the kuffaar. This is something that Allaah wants. Secondly, among the kuffaar there are intelligent and fair-minded people, and people who are receptive to the guidance of Islam; perhaps they will be affected by a clear explanation. Thirdly, no Muslim should permit himself to be accused without explaining his innocence. The distorted image of Muslims is one of the things that is keeping the kaafirs away from the truth and being affected by the Muslims; indeed it may make them treat the Muslims like outcasts, resulting in additional wrongdoing towards the Muslims. 
    With regard to the question, it is permissible for a Muslim at times of tribulation, when they cannot walk safely through the streets or reach the mosque safe and sound, to pray at home and not attend prayers in jamaa’ah. But we must examine the situation more carefully before deciding not to attend Jumu’ah prayer because of its extreme importance. So we should not stop praying in jamaa’ah or stop attending Jumu’ah prayers on the grounds of mere speculation or an unlikely possibility of aggression. Rather if a person is certain or believes it to be most likely that he will be attacked if he goes to the mosque, then it is permissible for him not to go.
    Among the opinions of the scholars concerning the permissibility of refraining from going to Jumu’ah prayers or prayers in jamaa’ah because of fear is the comment of Ibn Qudaamah (may Allaah have mercy on him) who said: “The one who is sick and the one who is afraid is excused from attending them – i.e., Jumu’ah and prayers in jamaa’ah – according to the view of most of the scholars. Ibn ‘Abbaas narrated that the Prophet (peace and blessings of Allaah be upon him) said: ‘Whoever hears the call to prayer and is not prevented from responding by an excuse –’ They said, ‘What is the excuse, O Messenger of Allaah?’ He said, ‘Fear or sickness, (otherwise) the prayer that he offers will not be accepted.’” (narrated by Abu Dawood, 1/130. Shaykh al-Albaani classed this version of the hadeeth as da’eef (weak), but he classed as saheeh (sound) the version narrated by Ibn Maajah, 793, which says: “Whoever hears the call and does not come, his prayer is not valid, except for one who has an excuse.” Al-Irwaa’ 2/337). And Bilaal used to give the call to prayer; one day the Prophet (peace and blessings of Allaah be upon him) came when he was sick, and said, ‘Tell Abu Bakr to lead the people in prayer.’” (al-Bukhaari, 633; Muslim, 418) 
    Fear is of three kinds: fear for oneself, fear for one’s wealth, and fear for one’s family. The first kind means fearing capture by an oppressive ruler, or an enemy, or a thief, or attack by wild animals, or a flood, etc., which may cause harm to oneself.
     The second kind means fear for one’s wealth if one leaves home, as we have mentioned, such as oppressive rulers, thieves and the like, or fear that one’s house may be broken into or burned down or something like that; in such cases one is excused from attending Jumu’ah and prayers in jamaa’ah.  
    The third kind means fear for one’s child and family. In all such cases one is excused from attending Jumu’ah and prayers in jamaa’ah. This was the view of ‘Ataa’, al-Hasan, al-Oozaa’i and al-Shaafa’i, and we know of no difference of opinion concerning this matter.”
    (summarized from al-Mughni, 2/376). 
    In Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz, when a man asked him about refraining from attending prayers in jamaa’ah because he was afraid for his wife, he said, “If there is some danger to your wife (at home) and she is not safe, and she is surrounded by things which give rise to fear, then he is excused for praying at home because of his fear for his wife…” Then he said: “But if your wife is not safe and the place is not safe, and danger is present, then it is o.k. for you to pray at home; this is a legitimate excuse…” 
    Majmoo’ Fataawa Samaahat al-Shaykh Ibn Baaz (may Allaah have mercy on him), 12/42 
    With regard to Muslim women, they should stay in their homes and not go out – as much as they can – lest they be exposed to harm. Their relatives and neighbours should help them to meet their needs so that they will not be forced to go out. This is a means of earning great reward by helping those who are in desperate need. 
    With regard to Muslim men giving up distinctive Islamic dress and wearing the clothes commonly found in the kaafir society in which he lives, that is o.k., especially at times of persecution and harassment. Imaam Ibn Taymiyah said: 
    “The Muslim in a kaafir country that is at war with the Muslims or otherwise is not commanded to differ from them in outward appearance, because of the harm that may result from that. Rather it is recommended or obligatory for men to resemble them sometimes in his outward appearance, if that serves a religious purpose such as calling them to Islam, or finding out about their true state of affairs in order to inform the Muslims of that, or warding off their harm from the Muslims, and other righteous goals.” (Iqtidaa’ al-Siraat al-Mustaqeem, p. 176). 
    The words of Shaykh al-Islam Ibn Taymiyah must be understood correctly. He is speaking of special circumstances or cases of necessity; he does not mean at all that Muslims should become assimilated with the kaafirs and do evil things or drink alcohol with them or that Muslim children should go to churches and lose their Islamic identity. Rather what is meant is that it is permissible to forego distinctive Islamic dress – for example – and wear clothing of the type prevalent in the kaafir country, and to speak the language of the kaafirs, etc., in order to ward off the harm of the kaafirs, especially in an atmosphere that is charged with hostility, such as that mentioned in the question. 
    Perhaps these events will give the Muslims who are living in kaafir lands unnecessarily and for no shar’i purpose the opportunity to review their situation and consider going back to the Muslim world and making hijrah from the land of the kaafirs. 
    We ask Allaah to protect us and all our Muslim brothers from harm, wrongdoing and evil, and guide us to the right path. May Allaah bless our Prophet Muhammad and grant him peace.

  • Q n A : Reconciling the fact that the khaleefah should be from Quraysh with the hadeeth about obeying an Abyssinian slave


    Q
    Reconciling the fact that the khaleefah should be from Quraysh with the hadeeth about obeying an Abyssinian slave


    A

    Praise be to Allah.The hadeeth about the rulers being
    from Quraysh is a saheeh hadeeth which was narrated through many isnaads.
    The basic principle is that the leader should be from Quraysh. But in
    the case where the khaleefah has seized power by force and is ruling
    the people by force, the people have to obey him and it is haraam to
    rebel against him, even if he is an Abyssinian slave as it says in the
    hadeeth.

  • Q n A : Don’t be such a fanatic!


    Q
    Don’t be such a fanatic!


    A

    Praise be to Allah.Whoever is advised concerning something that is haraam according to sharee’ah, so that he can avoid it or give it up, or is told of an obligation so that he can fulfil it, then he says something like this, is doing wrong. What he should do, if he is advised, is to thank the person who has offered the advice, then he should look at himself and if the advice was justified, then he should avoid the haraam thing and do what is obligatory. As far as his comment “you are a fanatic” is concerned, fanaticism, laxity and moderation are all to be understood in reference to sharee’ah. Whatever is in accordance with sharee’ah is moderate; whatever exceeds that is extreme and whatever falls short of that is laxity. The standard in all cases is sharee’ah and the meaning of moderation is that which is in accordance with the sharee’ah. Whatever is in accordance with sharee’ah is moderate.

  • Q n A : Ruling on democracy and elections and participating in that system


    Q
    Ruling on democracy and elections and participating in that system


    A

    Praise be to Allah.Firstly: 
    Democracy is a man-made system, meaning rule by the people for the people. Thus it is contrary to Islam, because rule is for Allaah, the Most High, the Almighty, and it is not permissible to give legislative rights to any human being, no matter who he is. 
    It says in Mawsoo’at al-Adyaan wa’l-Madhaahib al-Mu’aasirah (2/1066, 1067): 
    Undoubtedly the democratic system is one of the modern forms of shirk, in terms of obedience and following, or legislation, as it denies the sovereignty of the Creator and His absolute right to issue laws, and ascribes that right to human beings. Allaah says (interpretation of the meaning): 
    “You do not worship besides Him but only names which you have named (forged) — you and your fathers — for which Allaah has sent down no authority. The command (or the judgement) is for none but Allaah. He has commanded that you worship none but Him (i.e. His Monotheism); that is the (true) straight religion, but most men know not”
    [Yoosuf 12:40] 
    “The decision is only for Allaah”
    [al-An’aam 6:57]
    End quote. 
    This has been discussed in detail in the answer to question no. 98134.
    Secondly: 
    The one who understands the true nature of the democratic system and the ruling thereon, then he nominates himself or someone else (for election) is approving of this system, and is working with it, is in grave danger, because the democratic system is contrary to Islam and approving of it and participating in it are actions that imply apostasy and being beyond the pale of Islam. 
    But as for the one who nominates himself or nominates others in this system in order to join the parliament and enjoin good and forbid evil, and establish proof against them, and reduce its evil and  corruption as much as he can, so that people of corruption and disbelievers in Allaah will not have free rein to spread mischief in the land and spoil people’s worldly interests and religious commitment, this is a matter that is subject to ijtihaad, according to the interests that it is hoped will be served by that. 
    Some scholars are even of the view that getting involved in these elections is obligatory. 
    Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on elections, and he replied: I think that elections are obligatory; we should appoint the one who we think is good, because if the good people abstain, who will take their place? Evil people will take their place, or neutral people in whom there is neither good nor evil, but they follow everyone who makes noise. So we have no choice but to choose those who we think are fit. 
    If someone were to say: We chose someone but most of the parliament are not like that, 
    We say: It does not matter. If Allaah blesses this one person and enables him to speak the truth in this parliament, he will undoubtedly have an effect. But what we need is to be sincere towards Allaah and the problem is that we rely too much on physical means and we do not listen to what Allaah says. So nominate the one who you think is good, and put your trust in Allaah. End quote.  
    From Liqaa’aat al-Baab al-Maftooh, no. 210 
    The scholars of the Standing Committee for Issuing Fatwas were asked: 
    Is it permissible to vote in elections and nominate people for them? Please note that our country is ruled according to something other than that which Allaah revealed? 
    They replied: 
    It is not permissible for a Muslim to nominate himself in the hope that he can become part of a system which rules according to something other than that which Allaah has revealed and operates according to something other than the sharee’ah of Islam. It is not permissible for a Muslim to vote for him or for anyone else who will work in that government, unless the one who nominates himself or those who vote for him hope that by getting involved in that they will be able to change the system to one that operates according to the sharee’ah of Islam, and they are using this as a means to overcome the system of government, provided that the one who nominates himself will not accept any position after being elected except one that does not go against Islamic sharee’ah. End quote. 
    Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood. 
    Fataawa al-Lajnah al-Daa’imah (23/406, 407 
    They were also asked: 
    As you know, here in Algeria we have what are called legislative elections. There are parties which call for Islamic rule, and there are others that do not want Islamic rule. What is the ruling on one who votes for something other than Islamic rule even though he prays? 
    They replied: 
    The Muslims in a country that is not governed according to Islamic sharee’ah should do their utmost and strive as much as they can to bring about rule according to Islamic sharee’ah, and they should unite in helping the party which is known will rule in accordance with Islamic sharee’ah. As for supporting one who calls for non-implementation of Islamic sharee’ah, that is not permissible, rather it may lead a person to kufr, because Allaah says (interpretation of the meaning): 
    “And so judge (you O Muhammad صلى الله عليه وسلم) among them by what Allaah has revealed and follow not their vain desires, but beware of them lest they turn you (O Muhammad صلى الله عليه وسلم) far away from some of that which Allaah has sent down to you. And if they turn away, then know that Allaah’s Will is to punish them for some sins of theirs. And truly, most of men are Faasiqoon (rebellious and disobedient to Allaah).
    50. Do they then seek the judgement of (the days of) Ignorance? And who is better in judgement than Allaah for a people who have firm Faith”
    [al-Maa’idah 5:49-50].
    Hence when Allaah stated that those who do not rule in accordance with Islamic sharee’ah are guilty of kufr, He warned against helping them or taking them as allies or  close  friends, and He commanded the believers to fear Him if they were truly believers. He says (interpretation of the meaning): 
    “O you who believe! Take not as Awliyaa’ (protectors and helpers) those who take your religion as a mockery and fun from among those who received the Scripture (Jews and Christians) before you, and nor from among the disbelievers; and fear Allaah if you indeed are true believers”
    [al-Maa’idah 5:57]
    And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote. 
    Standing Committee for Academic Research and Issuing Fatwas 
    Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan 
    Fataawa al-Lajnah al-Daa’imah (1/373).

  • Q n A : Forsaking Your Muslim Brother because of Differences in Opinion


    Q
    Forsaking Your Muslim Brother because of Differences in Opinion


    A

    Praise be to Allah.It is not permissible to forsake a Muslim, because the Prophet (peace and blessings of Allah be upon him) said: “It is not permissible for a man to forsake his Muslim brother for more than three days, each of them turning away from the other when they meet. The better of them is the one who gives the greeting of Salam first.” (Narrated by Al-Bukhari, 5727; Muslim, 2560)
    If the believer is a relative, such as a brother, nephew, uncle or cousin, then forsaking is an even worse sin. 
    This applies unless the person is committing a sin and there is an interest to be served by forsaking him, i.e., it will make him give up the sin. In that case, there is nothing wrong with it because this comes under the heading of removing evil. The Prophet (peace and blessings of Allah be upon him) said: “Whoever among you sees an evil action, let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; if he cannot then with his heart [by hating it and feeling that it is wrong], and that is the weakest level of faith.” (Narrated by Muslim, 49)  
    The basic principle is that it is prohibited for a Muslim to forsake his fellow-Muslim unless there is a reason to allow it. (See Fatawa Manar Al-Islam, by Ibn ‘Uthaymin, vol. 3, p. 732) 
    Wali Al-Din Al-‘Iraqi said: 
    “This prohibition applies in cases where the forsaking is caused by anger with regard to something permissible and has nothing to do with religion. With regard to forsaking someone for a religious reason, such as his committing sin or Bid`ah; this is not prohibited. The Prophet (peace and blessings of Allah be upon him) commanded (his companions) to forsake Ka`b ibn Malik, Hilal ibn Umayyah and Mararah ibn Al-Rabi’ (may Allah be pleased with them). Ibn ‘Abd Al-Barr said: This Hadith of Ka`b indicates that it is permissible for a man to forsake his Muslim brother if he commits some act of Bid’ah or immorality, in the hope that forsaking him may discipline him and serve as a rebuke to him. Abu Al-‘Abbas Al-Qurtubi said: With regard to forsaking a person because of sin or Bid`ah, it should be continued until he repents from that and does not go back to it. Ibn ‘Abd al-Barr also said: The scholars are unanimously agreed that it is impermissible for a Muslim to forsake his fellow-Muslim for more than three days, unless there is the fear that speaking to him and keeping in touch with him will affect one’s religious commitment or have some harmful effect on one’s spiritual and worldly interests. If that is the case, it is permissible to avoid him, because peaceful avoidance is better than harmful mixing.” (Tarh Al-Tathrib, 8/99)
    What you should do, if your brother has done something prohibited, is to advise him and explain that this thing is prohibited, and remind him of Allah. If you see that he is persisting in his sin and you think that forsaking him will serve a purpose, then it is permissible to do so, as stated above. But if he has simply done something that you do not agree with, or it is the matter of different points of view, then you should explain to him that you do not agree with what he has done, or with his mistaken point of view. But if you make forsaking him the sign of your disagreeing with him, this may lead to him rejecting your view completely, let alone the fact that this is not a legitimate Islamic justification for forsaking him for more than three days. We have seen above in the Fatwa of Shaykh Ibn ‘Uthaymin that the basic principle is that it is prohibited for a Muslim to forsake his fellow-Muslim, unless there is a reason to allow it. 
    The Muslim must be forbearing and sincere towards his brothers, he must be tolerant towards them and overlook their mistakes. He should not hasten to adopt a solution that may cause division and prohibited kinds of forsaking. May Allah help us all to do that which He loves and which pleases Him. 
    For more details, please see the following answers: 13731 , 11018 , 126918 , 93775 , and 93146 .

  • Q n A : Advice to the Muslims in Finland


    Q
    Advice to the Muslims in Finland


    A

    Praise be to Allah.
    We have read more about the country – Finland – in which you
    are living; some of it saddened us, but other things made us happy.  We are
    saddened by the division that there is among you, and by the fact that many
    neglect to call people to Allaah or pay attention to their families and
    children. We are also saddened to learn that some Muslim women have married
    Christian men in that country, as these are invalid marriages; and that many
    people have failed to obey Allaah and adhere to His religion. All of that
    makes the burden of the people of knowledge and goodness even greater, and
    lays upon them a huge responsibility towards the Muslim community in that
    European land. 

    But what made us happy is the news that the number of Muslims
    in that country is increasing, and the Muslim community is now one hundred
    thousand strong, according to some reports, although we do not know how many
    of them are Sunnis. And we are happy to learn that many of the people of
    that country have entered the religion of Allaah. 

    What we advise you, and we hope that our words will have a
    good effect on your hearts and actions: 

    1.

    First and foremost, every Muslim should try to return to his
    homeland, and those who have become Muslim should move to a Muslim country
    where they can practise their religion safely. They should leave that
    country where the religious commitment, minds and hearts of many Muslims
    have been corrupted, whenever they are able to do so. 

    2.

    Those who cannot leave or who do not want to should fear
    Allaah with regard to themselves and the members of their household; they
    should advise them sincerely and take good care of them, and protect
    themselves and their families from the Fire of Allaah. 

    3.

    You must strive to establish study circles for learning
    Qur’aan and (Islamic) knowledge, in which the ignorant may be taught and the
    young Muslims (?) may learn to obey Allaah. It is not permissible for you to
    be careless about this matter. We have read how the Tatars in Finland
    preserved their language and culture; your Islam and Arabic language are
    more important and you must take great care of them in your daily lives.  

    4.

    Try to invite scholars and seekers of knowledge to come to
    you, so that they can undertake the duties of calling people to Islam,
    exhorting, guiding and teaching. Such meetings will play a part in uniting
    you and helping you adhere to the rulings of sharee’ah which have to do with
    the realities of your lives. 

    5.

    Do not leave any room for the devils among mankind and the
    jinn to cause division in your ranks and spread disunity among you. You have
    to be aware that you are living in a Christian society, a Christian country,
    whose flag bears the cross! You have to remember that what happens between
    Muslims who have differences is not like your differences with other
    religions. The difference between Muslims who pray in the same direction
    (ahl al-qiblah) is may be a difference between Sunnah and bid’ah, and in
    some cases it may be the difference between a correct view and a less
    correct view, but the difference between you and the other religions is the
    difference between Islam and kufr. These are two different issues.  

    6.

    With regard to this party that is trying to establish an
    Islamic state in Finland, they should think on the basis of reason and not
    emotion; they should look at reality and not turn a blind eye to it. You
    cannot even bury a Muslim in a graveyard that is just for Muslims, so would
    you be able to close liquor stores and establish an Islamic state there?! 

    What is this, O slaves of Allaah?! This is imaginary dreams
    and farfetched thinking, which may be excused in a man who does not know the
    reality of where you live and does not know anything about the difficulties
    that you face. But a man who sees what you see and knows what you know
    should think soundly on the basis of fitrah, sharee’ah and reason, and his
    efforts should be aimed at achieving whatever he is most able to of the
    Muslims’ interests in your country, and warding off whatever evils, harm and
    oppression he can. 

    Based on that, if those people have an Islamic party, they
    should invest their efforts in establishing Islamic institutions, schools,
    Muslim graveyards, and stop thinking about establishing an Islamic state,
    because in fact that is virtually impossible and is just an illusion, based
    on what we have seen of the Muslims’ inability to achieve that, even in
    their own countries, so how can they do it in a non-Muslim country? Just
    demanding an Islamic state will bring evil consequences such as only Allaah
    knows, so how about if they took practical steps towards it? If the state is
    unable to stop them – which is not the case – then let them imagine their
    fate if the European Union were to get involved in stopping that. What would
    be the fate of all the efforts that have been made for decades?  We have
    read about the situation of Muslim men and women in your country after
    September 11th, so how about if the anti-Islam establishments
    were to spread the idea that the Muslims only want to rule in order to apply
    Islam and limit freedoms and oppress women? Yes, they are exaggerating and
    lying, but we are giving them the ammunition that they are throwing in our
    faces.  

    7.

    One of the priorities of that Islamic party should be to
    preserve Islamic identity and strive to spread the message of Islam, free of
    distortions; they should present it to the Muslims so as to bring them back
    to commitment and righteousness, and you should prove to non-Muslims that
    your religion is a religion of unity, brotherhood and cooperation in
    righteousness and piety. 

    8.

    The Muslim brothers who are of that land should continue to
    call people to Allaah among their families and relatives, and tell others of
    the joy they have found by entering Islam. It seems that they will have more
    impact on the people of that land than Muslims who have migrated from other
    countries. 

    9.

    Strive to buy a piece of land as soon as possible to be used
    for graves for Muslims who believe in Tawheed (the oneness of Allaah), and
    try to move the Muslims who were buried with non-Muslims to these Islamic
    graves. 

    10.

    It should be a priority of Islamic groups and political
    parties, especially those that are trying to establish an Islamic state, as
    we said, to preserve the identity of the Muslims who are living there. One
    of the most important means of preserving their identity is for Muslim men
    to marry Muslim women and to strive to create an Islamic atmosphere in their
    social lives. In the Islamic parties and organizations there should be
    people who direct the Muslims’ private matters such as marriage, divorce and
    social relationships in accordance with the laws of Allaah, without trying
    to impose that on everyone in the Christian country which, as we have said,
    is a very farfetched idea, the consequences of which will be bad for you. 

    11.

    We advise everyone to be gentle in calling people to Allaah
    and to follow the way of the Prophets and Messengers and successful
    daa’iyahs. You should direct your da’wah to leaders, politicians, decision
    makers, journalists, writers and all classes of people. Perhaps Allaah will
    guide one of them who will become very influential. And strive to remove
    evils from the lives of Muslims in the way that is best. 

    12.

    You should always be in contact with your Muslim brothers in
    Europe and in the Muslim world, so that you can consult them about your
    affairs and ask the scholars about issues and problems that you are facing.
    The Muslim is the mirror of his brother, and two brothers together are
    stronger than one on his own. 

    And Allaah knows best.

  • Q n A : Is he sinning if he goes against the traffic rules?


    Q
    Is he sinning if he goes against the traffic rules?


    A

    Praise be to Allah.Everything that could cause harm to a Muslim or the Muslims is forbidden according to Islamic teachings. If the traffic rules help to protect against harm, then they must be followed.
    And Allah knows best.

  • Q n A : How the caliph of the Muslims is appointed


    Q
    How the caliph of the Muslims is appointed


    A

    Praise be to Allah.
    The Muslim ruler must appoint people who are qualified to
    hold positions of high office in the state, and he must also hold
    consultations with people of knowledge and those who are specialized in
    various fields. That should not be left to the common folk or the masses for
    everyone to elect his relative or a member of his party, or to elect the one
    who will pay the most. 

    Shaykh Saalih ibn Fawzaan (may Allaah preserve him) said: 

    Official positions that are lower than that of caliph or
    ruler: Appointing people to these positions was the job of the caliph or
    ruler. He had the authority to select for them people who were competent and
    had integrity. Allaah says (interpretation of the meaning): “Verily,
    Allaah commands that you should render back the trusts to those, to whom
    they are due; and that when you judge between men, you judge with justice”
    [al-Nisa’ 4:58]. This is addressed to rulers and those in authority.
    Trusts (amaanaat) here refers to official positions and positions of
    high office in the state, which Allaah made a trust that is entrusted to the
    ruler. The way in which it is to be fulfilled is by choosing people who are
    competent and have integrity, as the Prophet (peace and blessings of
    Allaah be upon him) and the caliphs who came after him and the Muslim rulers
    after them appointed to various positions those who were fit to hold those
    positions and were able to fulfil these duties as prescribed in sharee’ah. 

    With regard to elections as they are known today in different
    states, they are not part of the Islamic system and they may lead to
    disorder and chaos and personal ambitions. They are subject to favouritism
    and greed, and may lead to fitnah (tribulation) and bloodshed. They do not
    achieve the purpose they are meant to achieve; rather they are more like
    auctions, buying and selling, and false propaganda. End quote. 

    Al-Jazeerah newspaper, issue no.
    11358. 

    The imam (ruler) or caliph was appointed to lead the Islamic
    state by one of three methods: 

    1-

    He was chosen and elected by the decision makers (ahl al-hall
    wa’l-‘aqd). For example, Abu Bakr al-Siddeeq became caliph when he was
    elected by the decision makers, then the Sahaabah unanimously agreed with
    that and swore allegiance to him, and accepted him as caliph. 

    ‘Uthmaan ibn ‘Affaan (may Allaah be pleased with him) became
    caliph in a similar manner, when ‘Umar ibn al-Khattaab (may Allaah be
    pleased with him) delegated the appointment of the caliph to come after him
    to a shoora council of six of the senior Sahaabah, who were to elect one of
    their number. ‘Abd al-Rahmaan ibn ‘Awf consulted the Muhaajireen and Ansaar,
    and when he saw that the people were all inclined towards ‘Uthmaan, he swore
    allegiance to him first, then the rest of the six swore allegiance to him,
    followed by the Muhaajireen and Ansaar, so he was elected as caliph by the
    decision makers. 

    ‘Ali ibn Abi Taalib (may Allaah be pleased with him) became
    caliph in a similar manner, when he was elected by most of the decision
    makers. 

    2-

    Appointment to the position by the previous caliph, when one
    caliph passes on the position to a particular person who is to succeed him
    after he dies. For example, ‘Umar ibn al-Khattaab became caliph when the
    position was passed on to him by Abu Bakr al-Siddeeq (may Allaah be pleased
    with him). 

    3-

    By means of force and prevailing over others. When a man
    becomes caliph by prevailing over the people by the sword, and he
    establishes his authority and takes full control, then it becomes obligatory
    to obey him and he becomes the leader of the Muslims. Examples of that
    include some of the Umayyad and ‘Abbasid caliphs, and those who came after
    them. This method is contrary to sharee’ah, because it is seized by force.
    But because great interests are served by having a ruler who rules the
    ummah, and because a great deal of mischief may result from chaos and loss
    of security in the land, the one who seizes authority by means of the sword
    should be obeyed if he seizes power by force but he rules in accordance with
    the laws of Allaah. 

    Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have
    mercy on him) said: 

    If a man rebels and seizes power, the people must obey him,
    even if he seizes power by force and without their consent, because he has
    seized power. 

    The reason for that is that if his rule is contested, it will
    lead to a great deal of evil, and this is what happened during the Umayyad
    period when some of them seized power by means of force and gained the title
    of caliph, and people obeyed them in obedience to the command of Allaah. End
    quote. 

    Sharh al-‘Aqeedah al-Safaareeniyyah
    (p. 688). 

    For more information on this topic, and to find out how the
    state should operate and how its affairs should be run, please see Ahkaam
    al-Sultaaniyyah by Abu’l-Hasan al-Maawardi al-Shaafa’i and Ahkaam
    al-Sultaaniyyah by Abu Ya’la al-Farra’ al-Hanbali, and al-Tarteeb
    al-Idaariyyah by al-Kattaani. 

    And Allaah knows best.