umm_suhayb
26-07-2001, 01:22
ELECTIONS AND MUSLIMS - AN ISLAMIC PERSPECTIVE
An Islamic perspective Before we embark on the issue of whether Muslims will
be permitted or not to vote in the forthcoming General Elections, it would
be appropriate to bring the significance of voting in the light of Shariah
to the fore:-
The Significance Of Voting In The Light Of The Shariah
The elections should not be considered lightly as merely a game or a worldly
pursuit wherein someone wins and someone loses. It should not be perceived
as being a vic- tory or loss in terms of worldly and material gain alone.
Beneath all this machinery and mechanism of the voting and electoral process
there is also the spiritual aspect of either abiding by or transgressing the
Divine Laws Of Shapiah.
In the light of Shariah, casting of votes bears the hallmark of very
important responsibilities viz:
I. Voting as a form of testimony (Giving Shahadah):
Firstly, voting is a testimonial. By voting for a certain candidate or
party, the voters are indirectly testifying to the credibility of that
candidate or party. We, as voters, would be certifying that the party in
whose favour we are casting our votes is capable of delivering the goods in
as far as Islamic values and ideas are concerned. That party will endeavour
and fight for the preservation and survival of our Islamic Beliefs, Laws,
Norms and Values. It will not interfere with our Beliefs and Places of
Worship. It will give us the freedom and right to implement rulings and
judgements in religious issues in accordance with Muslim Personal Law. It
will uphold Islamic values such as eradicating oppression and fostering good
character, peace and harmony among the people.
II. Choosing 'Lesser of two evils ' if confronted with a choice:
As we are in a unique situation where all the parties are non-Islamic and
secular parties will not be able to guarantee all our Islamic requirements
and demands in their entirety. It would be naive to expect that Perhaps,
some party will oblige by guaranteeing most of them, in which case the voter
could then opt for a decision less detrimental to Deen. Rasulullah
(Sallallaahu Álayhi Wasallam) has said.
[ Arabic text ]
Translation: He who is confronted with two crucial decisions, should opt for
the decision that is less detrimental [Kashful-khina Lil-Ajlooni vol 2, 322
and Asraarul-Mar-fooaah, Mulla Ali Qari 323).
III. Voting for a party less capable of fulfilling the rights of Muslims is
a breach of trust (Amanah):
Since seeing that voting is a testimony (giving Shahadah) and being aware
that a particular party will be more willing to fulfil our Islamic rights,
not to vote for this party will he tantamount to transgression and breach of
trust in the eyes of Shariah. Voting for a party that is less sympathetic to
the Islamic cause would not only mean giving false evidence (which is a
sin), but it could also mean becoming an instrument and tool of ensuing
havoc, and corruption caused by that party in as far as the complete
disregard of Islamic values and ideas is concerned.
IV. Voting and bribery (Rishwah):
One should also take cognisance of the fact that it has virtually become a
norm of the elections-albeit a corrupted norm that in order to woo voters,
parties tend to offer bribes in exchange for votes. Such bribery should be
rejected with the contempt it deserves. Voting should he based on total
integrity and sincerity wherein priority should he given to upholding the
torch of Islam. The honour and dignity of the Muslims should he maintained
at all times. The Deenul-Islam entrusted to us by Allah Ta'ala should be
viewed not only as a boon but also as an awsome responsibility; hence
extreme caution and diligence should be exercised in keeping its prestige
aloft. One cannot surrender ones Islamic ethics for the sake of pittance of
the Dunya. Rasulullah (Sallallaahu Álayhi Wasallam) has warned us in a
Hadith that a time will come when a Muslim will sell his Deen for a few
coppers. Hence, if a Muslim exercises his right of voting, he should do so
keeping the consequences of the Hereafter in mind and not regard it as
something to he done impromptu merely because it is a custom of the times or
because ulterior motives can he achieved thereby.
V. Voting as a form of intercession (Shafaat):
Another aspect attached to voting is that it is a form of intercession. In
other words, the voter intercedes for a certain party to come into a
position where it can wield its power to acquire religious and other basic
rights for the masses. Regarding intercession the Qur'an declares:
[ Arabic text ]
Translation: Whosoever intercedes with a good intercession, his shall be a
portion there-from and whosoever intercedes an ill intercession his shall be
a responsibility thereof." (Al Qur'an 4:85)
The ideal intercession in an electoral process would be to intercede on
behalf of the party deemed most likely to safeguard Islamic rights in
particular and human rights in general. Incorrect and misleading
intercession would mean voting and interceding for a party that would be
unsympathetic to the tenets and requirements of Islam. For instance, it
would not be permissible to vote for a party that shows complete
indifference to Islamic Personal Law or/and clings to the now medieval
policy of discrimination on the basis of colour and race; as such policies
and doctrines are in total conflict with Islamic teachings. Interceding for
such a party would mean becoming a tool of oppression and injustice.
VI. Voting must not be an aid to injustice:
Allah Ta'ala says in the Qur'an:
[ arabic ]
Translation: "And assist one another in acts of righteousness and piety and
do not assist one another in act of transgression and sin." (Al-Qur'an 5:2)
[ arabic ]
Translation: "I do not wish to be an aid to the wrong-doers." (Al-Qur'an
28:17).
Commenting on the latter verse Allamah Qurtabi rahmatullahi alaih writes in
his tafseer:
[ arabic ]
Translation: "Ataa rahmtiillahi alaih has said regarding this verse that it
is not permissible to render any assistance to a tyrant and an oppressor."
Allamah Ourtabi rahmatullahi alaih further goes on to quote a Hadith in
which Rasulullah (Sallallaahu Álayhi Wasallam) has said: 'Whosoever walks
with an oppressed person in order to assist him with his problems, Allah
Ta'aala will, on the Day of Qiyamah keep the feet of such a person firm on
the Pul-Siraat while the feet of others will be faltering. On the other
hand, he who walks with an oppressor in order to assist him in promoting
acts of injustice, Allah Ta'aala will cause his feet to falter on the
Pul-Siraat on the Day when other feet will also falter.' After quoting this
Hadith, Allamah Ourtabi rahmatiulaahi alaih sums up:
Merely walking (or talking and negotiating for that matter) with an
oppressor is not in itself a crime and sin (especially when the motive is
to steer the oppressor away from4 acts of oppression); but it becomes a sin
when one begins to assist him in spreading oppression and tyranny because
this constitutes a flagrant violation."'(Tafseer-e-Qurtabi Vol 7, 4979).
In a Hadith Rasulullah (Sallallaahu Álayhi Wasallam) has sounded a grave
warning with regard to oppression:-
[ arabic ]
Translation:- "Whoever oppresses his brother (in this Dunya), whether it be
in the form of usurping someone's wealth or in any other manner, he should
compensate and make up for that; before a Day comes (the Day of Qiyamah)
when there will be no Dirham or Dinaar (money) at his disposal with which to
redeem himself There compensation will materialise in the form of righteous
deeds being taken from the oppressor (in proportion to the injustice
perpetrated) and given. If perchance the oppressor has no good deeds to his
credit, then the oppressed person's sins will be taken and thrown onto the
oppressor. (Sahih Bukhari; Mishkaat p.4351]
VII Voting as a form of representation:
Voting is also attached to the principle of representation. By voting for a
certain party, one is in essence appointing that party as a representative
for one's Islamic and human rights. Here too, extreme caution has to be
exercised. Only that party should be considered eligible for representation
that can strive for the implementation of our Islamic rights. Incorrect
representation will ultimately lead to corruption and depravity will not he
confined to mere individuals, but will have a broader effect on the Muslim
community as a whole.
VIII. Voting as a form of consultation (Mashwarah):
Shura means to give counsel. Thus a prospective voter is offering his
suggestion as to who, in his opinion is the most entitled to receive the
vote. After having understood the significance of voting in the light of the
Shariah we now come to the pertinent issue of whether a Muslim will be
allowed to vote in the forthcoming General Elections.
Jamiatul Ulama (Transvaal and Natal)
Concerned (Guest)
29-07-2001, 14:27
I'm re-posting this (originally posted under 'Chickens Home to Roost' Discussion) because it is on the same topic.
Sorry it is so long.
Please see: http://www.amconline.org/newamc/imam/fatwa.shtml
It's entitled: Fatwa Concerning The Participation of Muslims in the American Political Process
Much of the reasoning applies to Democracies in general
It is true that Muslims should not copy non-Muslims for the sake of conformity. However, this does not mean we avoid the use of phones, computers, cars, planes, trains, kitchen-ware, weapons and cloth. We do not follow their fashions, but we use the tools of society to advance our cause. To not lobby, because non-Muslims lobby, makes as much sense as not producing movies and newspapers, because non-Muslims are very engaged in that form of communication, as well. Lobbying means communicating with leaders to convince them to adopt your proposals. It's true that the Prophet (peace be upon him) warned that in time Muslims would copy everything the non-Muslims do, so much so that were they to go into the burrow of a poisonous snake, Muslims would follow, so we should be careful with our actions as we are the vice-gerrants of the Creator, but we should not be so petrified that we do nothing at all. The Prophet (peace be upon him) was very busy in the public eye, trying to use any and every form of communication, to spread the Truth.
It's important to note that the Prophet (peace be upon him) was very practical and did not oppose political activities. For 13 years the early Muslims in Mecca endured boycotts, persecution, torture, murders and other injustices. In a Hadith we are told that when we find injustice we are to correct it first by our hand, but if we are unable we should correct it by our voice and if we can not, then we must at least feel bad for it in our hearts, and that is the weakest form of faith. Unfortunately, like today, the early Muslims were too weak to oppose the injustice by their "hand". The next available option was their "voice". Recall that the Prophet (peace be upon him) met with the dictatorial-leaders of Mecca on many occasions attempting to form agreements, he asked Muslims to exert any influence they might have to prevent the on-going persecution, when those efforts failed he sent a group of Muslims to seek refuge in the Christian empire of Ethiopia where their first daunting task was to convince the king to allow them freedom of religion, he formed alliances with non-Muslim tribes, in signing a Treaty he agreed to drop the title of Prophet, once Islam was accepted in Mecca he sent envoys to every major empire asking their leaders to accept Islam. All these are examples of how Muslims used their "voice" to oppose injustice and all these are a form of lobbying. Meeting with leaders to convince them to adopt your proposed legal agreements (laws and treaties) is lobbying. Forming strategic alliances with groups that agree to help you advance your position is lobbying. Just as our "hand" can now be extended to include our weaponry and wealth, our "voices" are now extended by technology and newly centralized governmental powers to include the media, petitions, voting and lobying. The Prophet (peace be upon him) participated heavily in the politics of corrupt dictatorships, in an attempt to change them. In order to fix an injustice, you usually must interact with it. Interaction does not neccesarily, imply acceptance. If you want to clean a dirty pot, and don't have an industrial dishwasher, you may have to put your hand in the pot and scrub very hard. In the Quran we are told of Pharoh, a man that set himself up as God to be worshipped, the worst example of Men on Earth at the time. The Prophet Moses (peace be upon him) when preparing to speak with Pharoh was advised by Allah (swt) to speak softly, slowly and kindly. The Prophet (peace be upon him) met with those that persecuted Muslims, he formed alliances agreeing to support and defend non-Muslims that had previously killed Muslims (with money, weapons and a Muslim army prepared to fight and die for them), he lived under dictatorial rule and attempted dialogue with dictators (dictatorship is far from an Islamic government). If the Prophet (peace be upon him) did all these things, who are we to shun his example. What type of Muslims are we? Are we so proud now that we find the example of our Prophet (peace be upon him), to be below our dignity? Remember that no heart with an ounce of Pride will enter Jannah and that the first sin commited was Satan's refusal to follow the command of Allah (swt) to bow to Adam (peace be upon him), out of mistaken Pride. In a sense Pride has been the root of all subsequent sins.
We are in agreement about unifying the brotherhood. But too often Muslims shun and attack others who interpret the Quran differently, because they believe that they are misguided. Anyone that accepts the Quran agrees with over 90% of Islam, regardless of interpretation. It makes no sense to shun and attack these supposedly mis-guided people , while accepting people of the book without question. The Prophet (peace be upon him) didn't shun or attack anyone's belief. In fact he would kindly greet and give gifts to his neighbor, who everyday laid thorns in his path, threw garbage on him, poured camel dung on him while he prayed at the Kabba and insulted him loudly in public. When stoned nearly to death by the children Taif, he declined the offer to have the town destroyed, for the hope that perhaps these children's children may accept Islam. When a non-Muslim urinated in the corner of the his Mosque, he stopped his companions from treating him roughly and gently and privately explained to the errant urinator that he was in a holy place and that there were other more appropriate locations for urination. When his companions were mis-guided about sonmething or argued with him, he did not raise his voice, but rather he took them aside and explained calmly the reasons for their mistake. Even when the companions would continue to argue with him, he did not lose patience simply explaining again and again, for as long as it took. If a believer's prayers are not accepted, when he avoids a fellow Muslim for over 3 days, what treatment should we expect whole groups of Muslims avoiding eachother? Remember it is not for us to judge who is a believer and who is not. We should follow the example of our Prophet (peace be upon him) by being more tolerant, partient and loving towards all creation, especially our fellow vice-gerrants of the Creator. We should advise, not argue, offering counsel, not complaint, listening more and not blaming anyone (blaming is judgemental, Allah (swt) is the judge and we should not try to supercede Him, with our own judgement). At least we can take comfort that Allah (swt) is pushing us to unite, the more we allow are differences to divide us the more He provides with a common enemy to unite against. I only hope we overcome our foolish pride and unite before those common enemies slaughter all of us.
__________________
__________________
Please see: http://www.amconline.org/newamc/imam/fatwa.shtml
It's entitled: Fatwa Concerning The Participation of Muslims in the American Political Process
Much of the reasoning applies to Democracies in general
I've included it below, in case you have difficulrty viewing it
(sorry, it is long)
In the Name of Allah, the Most Gracious, Most Merciful
Fatwa Concerning
The Participation of Muslims in the American Political Process
By Dr. Taha Jaber al-Alwani
Chairman of the North American Fiqh Council
President of the Graduate School of Social and Islamic Sciences
We have received from the American Muslim Council the following inquiry:
INQUIRY:
“You know that the American Muslim Council is in the midst of a voting registration campaign for the forthcoming American elections. In the course of this campaign, some American Muslims have expressed severe doubts as to whether it would be religiously permissible for them to participate in the political system of this country, The United States of America. Several reasons were cited for this doubt.
Some argue that participation would ally some Muslims with others they have little in common with in matters of belief. It may also divide Muslims in the United States, and harm the interests of the Muslim community. This would be in contradiction to the Qur’anic injunction that Muslims should support each other.
Others argue that participation in our system may be viewed as rukun (acquiescence) to the unjust. The Almighty said in the Qur’an: “And do not acquiesce to the unjust…”.
Yet others argue that the participation of Muslims in our secular political system, which is increasingly denuding the public square from all symbols of faith, would desensitize Muslims into accepting the current status-quo and interacting with it, to the detriment of all people of faith in this society.
Additionally, some Muslims, who escaped dictatorial regimes in their countries of origin or left to avoid bad economic conditions, live in the hope of going back to Dar al-Islam (Land of Islam) once the situation improves. This state of affairs is not uncommon among first generation immigrants, Muslim or otherwise. In our case, however, we are concerned about the fact that it leads to voting apathy. In particular, some Muslims in this group argue that voting can be justified only for extreme necessity.
We would like your Eminence to clarify this matter for us with a lucid statement which, with proofs and arguments, may bring to an end the conflict among American Muslims over this vital issue.
May Allah reward you with His blessings.
Aly Ramadan Abuzaakouk
Executive-Director of the American Muslim Council
REPLY
In an independent research entitled “Introduction to Minorities Jurisprudence: Founding Views” (the “Introduction”), to published this fall in a special issue on Islam by the Journal of Law & Religion, we dealt with the principles and rules that should govern the vision of the contemporary jurist (and the contemporary Muslim in general) on this topic. The connection of this fatwa to the Introduction is akin to that of a derivative principle (a branch) to a fundamental principle (a root), or of an example to the general rule. The understanding, therefore, of the Introduction and the orthodoxy of prevailing principles and argumentation contained therein, is necessary for a better understanding of this fatwa and the foundation on which it rests.
Overview of Basic Principles:
Among the legal and methodological principles we reached in the Introduction are the following:
1. All of humankind is one family that belongs in its entirety to Adam, and Adam is from earth. This Humanity is divided into two nations: “A nation that responds”, and “a nation that summons” .
2. Islam is a global religion, not restricted to any one ethnic group or geographical area.
3. The Qur’anic discourse is global and should not be restricted to a limited geographical place or a narrow social group.
4. The Muslim ummah is a benevolent one that evolved to bear witness to humanity.
5. The principle of “righteousness and equity, mentioned in the Holy Qur’an, is the greatest general principle by which to measure the relationship between Muslims and others. All other matters should concede to this principle.
6. We should avoid being limited by juristic terminologies regarding the issue of international partitions. Terms, such as “Dar al-Islam” (The Land of Islam), were not mentioned in the Revelation in the geographical sense. They are but juristic and administrative terms, the use of which was imposed by the circumstances of the old science and the nature of relationships among countries, nations and peoples at that time.
7. To properly understand the particular examples found in the inherited body of jurisprudence, they should be examined in light of the general principles mentioned herein. By so doing, we can transcend the particulars and merge them into the general principles of the Qur'an, namely, its universal message and goals.
8. The existence of Islam in any country which is not part of the original Muslim World, should be viewed as a new and developing existence which falls in harmony with the universality of Islam and its message of hope.
9. The nature of contemporary international realities, which are characterized by both the interrelation and transcendence of borders, should be taken into serious consideration.
10. Current international legal instruments and domestic laws, which address human rights and civil rights, should be relied upon to protect and educate Muslim minorities. For example, Article 21 of the International Declaration of Human Rights states that each individual has the right to participate in the administration of his or her own country’s public affairs, whether directly or via representatives.
11. The principles of justice included in such documents should be followed as they are in harmony with thesermon of theMessenger ( Peace Be Upon Him) to his followers at his Farewell Pilgrimage and to “the alliance” which he attended at Ibn Jud'an’s house. In addition, all legitimate means, including political participation, should be utilized to safeguard these principles of justice.
12. The lessons derived from the early Islamic experience, in particular the emigration to Ethiopia, should be fully understood.
13. There should be a transition from negative reasoning about what is permissible to positive reasoning in carrying the Message to the people of our society.
American Particularities
America has particularities that need to be considered in order to issue the most appropriate legal ruling. Among these particularities are:
1. The United States is a country of immigrants who are of different races and various cultures. It is not wholly identified by any one people or immigrant culture. In particular, American culture does not exclude non-Europeans.
2. The United States is a young country whose civilization and culture have an open nature, unlike ancient civilizations that tend to have definitively established characteristics. This makes the American culture more open to the contributions of Islam and Muslims.
3. The United States is a country of freedom that looks primarily after the rights of all of its citizens, of all religions and races, despite the problems in application that manifest themselves from time to time.
4. The United States has peoples among whom racism is relatively less manifested due to their intellectual background and the historical experience of its Protestant majority.
Based on these principles and particularities, we can deduce the following conclusions with respect to the participation of Muslims in American political life:
Conclusions:
First, it is the duty of American Muslims to participate constructively in the political process, if only to protect their rights, and give support to views and causes they favor. Their participation may also improve the quality of information disseminated about Islam. We call this participation a “duty” because we do not consider it merely a “right” that can be abandoned or a “permission” which can be ignored. It falls into the category of safeguarding of necessities and ensuring the betterment of the Muslim community in this country.
Second, every legitimate means or tool that helps achieve these noble goals is similarly judged. This includes:
1. The nomination of any competent American Muslim for election to any post where his or her presence may ensure either bringing benefits to American Muslims and other citizens or preventing harm to them. These posts range from those of mayor, state governor, and membership in educational and municipal councils, all the way up to membership in the U.S. Senate and House of Representatives.
2. Self-candidacy by an American Muslim, if the initiative for his/her nomination is not undertaken by the community, or if election laws require this form of candidacy. (Refer to the statement by Ibn Hajr on the question of becoming an Amir (or coming into power) in the “Introduction”.)
3. Adopting a non-Muslim candidate if he/she would be either more beneficial or less harmful to the American Muslim community and the rest of the country.
4. Providing financial support to a non-Muslim candidate. God the Almighty has permitted righteous conduct and good
relations with non-Muslims in exchange for nothing. So how much more so is such support permitted if clear and tangible benefits were to result from such behavior?
5. Obtaining American citizenship. Such citizenship emphasizes the true diversity of this country and is a necessary condition for participation in the political process.
6. Both registering to vote and participation in elections and voting are means to a goal. Hence, they are subject to the same legal ruling as their intended goal.
Limitations and Specifications:
1. Protection of Muslim civil rights in this country and the enjoyment of positive interaction with other Americans requires American Muslims to engage in acts of deliberation to reach consensus on general principles, and to tolerate disagreement on particulars and disputed matters. We find a good example to follow in our ancestors who migrated to Ethiopia. They met and deliberated together about the best way to respond to the critical situation they faced.
2. The children of the Muslim minority must have a fair opportunity to develop and deepen their faith in God and Islam. Otherwise, their interaction with others may lead them to compromise on the basic tenets of their religion merely to keep up with a prevailing custom or sweeping current. Ja'far, by refusing to bow to al Najashi -The King of Abyssinia- (his two Quraishi opponents did as necessitated by custom) provides a good example for such situations.
3. The Muslim minority needs to have a fair opportunity to express clearly in its own voice the immortal truths of Islam and its advanced system of human values. The example of Ja'far helps in this regards. In his eloquent speech to al Najashi, Ja'far summarized the main Islamic virtues and explained the difference between them and those of the pre-Islamic life (the Jahiliyah). By applying this method, Muslims not only gain the understanding of the rest of the people, but also their good will.
4. Both the art of persuasion and the science of public relations have an important role that should not be ignored. The words by which Ja'far ended his speech are appropriate here: “We came out to your country, we chose you from all others, we wished to be in your neighborhood, and hoped, O King, not to be treated unjustly in your country”.
Objections:
As for the objections mentioned in the inquiry and raised by some of our brothers and sisters, they can be summarized in five points which are discussed as follows:
The First Argument:
Participation would ally some Muslims with others they have little in common with in matters of belief. It may also divide Muslims in the United States and harm the interests of the Muslim community. This would be in contradiction to the Qur’anic injunction that Muslims should support each other.
This argument is based on an incorrect presumption resulting from two errors:
First, The argument casts pragmatic considerations as matters of belief, although there is a vast difference between the two. The fair dealing of Muslims with others and their cooperation with them produce neither blind allegiance (wala’ ) to these others nor special exceptions (bara’ ) for them. For, this is not originally a matter of belief but is instead a pragmatic decision involving the proper implementation of the principles of “righteousness,” “fairness and equity,” success and constructive behavior.
Second, the argument confuses the limited meaning of the concept of “alliance” (wala’ ) referred to in the Qur’an, with a broader all-inclusive one. The type of alliance warned against in the Qur’an is that which harms the interests of the Muslim community. This meaning is mentioned repeatedly in the Qur’an in such a way as to leave no confusion.
The Almighty, threatening the hypocrites, said: “To the hypocrites give the glad tidings that there is for them (but) a grievous penalty. Yea, to those who take for ‘awlia’ (allies) unbelievers (those who do not believe in God) rather than believers.” (Qur'an 4:138-139). He then warned the believers: “O you who believe! Take not for awliya’ unbelievers rather than believers.” (Qur'an: 4:144). Confirming the warning in another verse, the Almighty said: “Let not the Believers take for awliya’ Unbelievers rather than Believers.”(Qur'an: 3:28).
But the meaning of specific Qur’anic verses is determined by various factors, including the context, reasons for revelation, other verses related to them, and even the sunnah of the Prophet (( Õáì Çááå Úáíå æÓáã. For example, we know that the Prophet befriended the Christain Ethiopian king al Najashi. We also know that the Prophet executed an alliance with the Jews of Madinah giving them rights similar to those of Muslims. Most importantly, we know that the Qur’an refers to Christians and Jews as “People of the Book,” and not as “Unbelievers.” So, even if the meanings of certain words are construed broadly, the above-cited Qur’anic verses do not prohibit Muslims from building alliances with the vast majority of Americans.
But to gain insight into the proper interpretation of the Qur’anic verses, it is important to examine the explanation provided by major scholars. In interpreting these Qur’anic verses,ö Al Tabari said: “This is a prohibition from God to his servants the believers, against acting like the hypocrites who take for awliya’ unbelievers rather than the believers even where such behavior harms the interests of the community.”( Tafsir al-Tabari, vol. 9: 336). Al Tabari added, that the verse means that believers should not take the unbelievers as back-up support and partisans, against their own community, showing them the vulnerabilities of the Believers.”( Tafsir al-Tabari vol. 6: 303).
As stated in these Qur’anic verses, then, the blameworthy alliance is that which is given to support those who do not believe in God against the interest of one’s own believing community. This is a far cry from the actions of those who cooperate with non-Muslims (believers as well as unbelievers ) within the limits of “righteousness and equity” while continuing to work for the good of the Muslim community.
The Second Argument:
Political participation is a type of rukun (acquiescence) to those who do wrong. This is prohibited by the Qur’an where the Almighty warns against such acts by His words: “And do not acquiesce to the unjust …”( Qur'an: 11:113).
It is wrong to understand rukun, as used in the above verse, to include all types of cooperation. There is no evidence for that. Rukun in fact means “to acquiesce to the unjust” or “to be satisfied with their doings” or “to return to idolatry,” These three meanings were derived by Al Tabari from the salaf (the worthy ancestors). (.”( Tafsir al Tabari vol. 15: 500-501). Again, these meanings are a far cry from an act of participation intent on promoting public interest and protecting the Muslim minority from injustice.
The Third Argument:
Participation of Muslims in our political system is an acceptance of the secular (i.e., faith-less, non-believing) status quo.
This argument is based on misunderstanding of the American system, as well as faulty logic.
First, the Framers of our American system did not intended it to be “faith-less” or “non-believing,” but rather faith-neutral. Ideally, our political system is not intended to oppose religious values but to be unaligned with those of any one sect or religion.
Second, passivity and withdrawal from life are what brings about acceptance of the status quo by deed, which is far more effective than words. Positive participation, on the other hand, is what showcases Islamic values and morals to civil society. Indeed, it is what refutes any “faith-less” secular status quo by offering people an illustration of the blessings of faith.
The Fourth Argument:
Participation of Muslims in our secular political system, which is increasingly denuding the public square from all symbols of faith, would desensitize Muslims into accepting the current status-quo and interacting with it, to the detriment of all people of faith in this society.
Methodologically, this argument contains two errors:
First, it transfers a conceptual confusion that occurs in countries that have Muslim majorities to countries where Muslims are a minority. The two contexts are quite different and entail different obligations. While Muslims in Muslim countries, are obligated to uphold the Islamic law of their state, Muslim minorities in the United States are not required either by Islamic law or rationality to uphold Islamic symbols of faith in a secular state, except to the extent permissible within that state.
What is required of Muslim minorities in a secular society is the support of the Islamic existence of their community and the service of public interest through serious participation in public life. They are also required to work hard towards building a coherent, stable and flourishing Islamic community capable of properly representing Islam to the majority, and building bridges with other faith communities. Only then can the discussion of the place of faith within our secular society become possible.
Such was the methodology of the Prophets (Peace be upon them), and such was that of our Prophet ( Peace be upon him) who began by building first the Islamic community, then the Islamic society, and then the Islamic system.
Second, this argument narrows the scope of participation to the political sense. It would be more precise to consider each contribution towards enhancing the values of truth, goodness, and justice as a brick in the construction of a fair and equitable system. If the Muslim minority, through its positive participation in the making or influencing of political decisions, manages to promulgate a law against the use of drugs, for example, then it would have promoted the values of truth and goodness shared by many. This is in accord with Islamic values that require Muslims to serve their communities.
The Fifth Argument:
Participation contradicts the intent of a temporary stay in this country and an eventual return to Dar al Islam (the Land of Islam).
This argument is based on historical perspectives and outdated juristic terms, such as “Dar al Islam "The Land of Islam” and “Dar al Kufr "The Land of Disbelief ” or “Dar al Islam” and “Dar al Harb "The Land of War”. We have shown in the “Introduction” that these terms stand on a weak foundation from a legal perspective and are not applicable to contemporary international realities whether from a realistic perspective or a manaati one (one based on the underlying cause upon which the legal ruling hukm hangs. Refer to the Introduction for further explanation).
We can also add here that this argument ignores the highly significant fact that Islam established its first society in a land of immigration, namely, “Al Madinah al Munawwarah”, and not in the original land of the Message (“Makkah al Mukarramah"). The Prophet ( Peace Be Upon Him) did not agree to move to Makkah after his enemies lost their battles of aggression against him. He held on to the land of his immigration, and addressed its people who gave him support and victory, saying: “To live is to live with you and to die is to die with you”.
umm_suhayb
30-07-2001, 15:31
LAST EDITED ON 30-07-01 AT 03:34 PM (GMT)[p]>as-salaamu alaykum,
>
>Additionally, some Muslims, who escaped dictatorial
>regimes in their countries of
>origin or left to avoid
>bad economic conditions, live in
>the hope of going back
>to Dar al-Islam (Land of
>Islam) once the situation improves.
>
>
>Subhan'Allah, a complete lack of understanding
>of the mosqt basic of
>legal terms in Islam makes
>it quite clear this article
>was not written by a
>scholar.
>
>I was planning to debunk it
>point by point, but after
>coming across this line, I
>felt there was little reason
>to waste time on it.
>
>
>Please, bring forth daleels based on
>Islam, this article seems based
>on the whims and desires
>of the desperate.
>
>Ibrahim.
Assalam alaykum,
Below are the excerpts taken from Imam Nawawi's The Complete Forty Hadith on the subject hijrah:.
[The Qadi Abu Bakr] Ibn al-'Arabi said, "The people of knowledge, may Allah be pleased with them, divide travel in the earth into flight and search, and the former sub-divides into six sub-divisions:
First , going out from the abode of war to the abode of Islam, and this remains until the day of resurrection. That which ceased with the Conquest (of Makkah) according to his words, may Allah bless him and grant him peace, 'There is no emigration after the Conquest', was the emigration to the Messenger of Allah, may Allah bless him and grant him peace, where he was.
Second , leaving the people of innovation. Ibn al-Qasim said, 'I heard Malik say, "It is not permitted for anyone to remain in a land in which the first community are being cursed (under the rule of fanatical shi'ahs)."'
Third , leaving a land where the haram is predominant, since it is obligatory on every Muslim to seek the halal.
Fourth , fleeing from harm to one's body. It is one of the bounties of Allah that He makes an allowance for that. If one fears for oneself in a place then Allah permits one to leave it, and fleeing with oneself will save one from that peril. The first to do that was Ibrahim, 'alaihi's-salam, when he feared his people and said, 'I will emigrate to my Lord.' He, exalted is He, said, telling of Musa, 'alaihi's-salam, 'So he left there, fearful and watchfully alert.'
Fifth , leaving unhealthy cities from fear of illness to go to a healthy land. He, may Allah bless him and grant him peace, permitted those suffering from a disease called 'Aran, when they found Madinah bad for their health, to leave and go to pasture-land.
Sixth , leaving from fear of financial harm, since the sanctity of a Muslim's wealth is the same as the sanctity of his blood.
As for the division of [travelling in] search, it sub-divides into ten sub-divisions [under two main headings] seeking the deen and seeking the world. Seeking the deen has nine types:
First, travelling for reflection; Allah, exalted is He, said, 'Do they not then travel in the land and consider how was the end of those who were before them?' Indeed, Dhu'l-Qarnayn travelled around in the world in order to see its wonders.
Second, the journey for Hajj.
Third, the journey for Jihad.
Fourth, the journey for livelihood.
Fifth, the journey for trade and extra earning over and above one's food, which is permissible because of His words ta'ala, 'There is nothing wrong with your seeking bounty from your Lord.'
Sixth, seeking knowledge.
Seventh, intending to visit honoured places; he said, may Allah bless him and grant him peace, 'Strenuous journeys are not undertaken except to three mosques.'
Eighth, intending to go to the frontiers for Ribat .
Ninth, visiting one's brothers for the sake of Allah ta'ala. He said, may Allah bless him and grant him peace, 'A man visited a brother of his in a town, and so Allah sent an angel in his path who said to him, "Where do you intend [to go]?" He said, "I am going to see a brother of mine in this town." He said, "Do you owe him any favour which you must repay him?" He said, "No, it is only that I love him for the sake of Allah ta'ala." He said, "Then I am the messenger of Allah to you [with the message] that Allah loves you just as you love him".' Muslim and others narrated it."
[This is the end of what Qadi Abu Bakr ibn al-'Arabi said.]
[Continuing the list of the types of hijrah:]
3. the emigration of the tribes to the Messenger of Allah, may Allah bless him and grant him peace, in order to learn the laws of the shari'ah and then return to their people and teach them.
4. the emigration of one of the people of Makkah, who became a Muslim, in order to come to the Prophet, may Allah bless him and grant him peace, and then return to his people.
5. the emigration from the countries of kufr to the countries of Islam for it is not desirable for a Muslim to reside in the abode of kufr. Al-Mawardi said, "If he acquires family and relatives, and it is possible for him to perform his deen openly then it is not permissible for him to emigrate, since the place in which he is has become for him an abode of Islam."
After reading these i failed to see your point and reason.. What exactly do u disagreed with?
U Wrote:Subhan'Allah, a complete lack of understanding
>of the mosqt basic of
>legal terms in Islam makes
>it quite clear this article
>was not written by a
>scholar.
MashaALlah, Dr Taha is a respectable 'alim ,a scholar of high callibre..I'm sorry i can't say the same about you!
wasallam
vBulletin® v3.6.7, Copyright ©2000-2009, Jelsoft Enterprises Ltd.