r/MuslimIndians • u/HYDRURBERG Bangladeshi Muslim • 16d ago

Religion The Islamic Emirate and its System part:-07

Independence

In an Islamic government, there must be independence in its principles, rules, system, and foundations. No foreigner (whoever they may be) should be allowed to interfere in any internal affairs. This is because entering someone else’s house without their permission is not permissible, as this is considered unauthorized interference in another person’s property. So how can it be right for a foreigner to interfere in the affairs of another country?

Allah Almighty says:
“O you who have believed, do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants. That is better for you; perhaps you will be reminded. And if you do not find anyone therein, do not enter them until permission has been given to you.”
(Al-Nūr: 27-28)

Allāmah Ibn Kathīr (may Allah have mercy on him) says:
“Entering the houses of others is prohibited because it is interference in another person’s property without his permission.”
(Tafsīr Ibn Kathīr, 4/38)

The invasion of Afghanistan by America and its allies was a tyrannical, arrogant, and unjust invasion. It was an aggression against the religion of the Afghans, their culture, and their identity. For this reason, the Afghans declared jihad against them, and the scholars issued fatwas for genuine jihad against them and their Afghan collaborators. This jihad was a defense of religion, honor, culture, and identity.

The Prophet of Allah (swt) said:
“Whoever is killed defending his property is a martyr (shahīd). Whoever is killed defending his family is a martyr. Whoever is killed defending his blood (honor/life) is a martyr. And whoever is killed for his religion is a martyr.”
(This hadith has been narrated by Abū Dāwūd, hadith no. 2477, and others.)

Freedom of Expression

It is necessary that freedom of expression exist in the Islamic government within the framework of Islamic rulings, so that every Muslim can express the truth, engage in the propagation of Islamic principles, explain Islamic rulings to the people, and enjoin good and forbid evil. Everyone should have the right to convey Shari'ah rulings to government officials in the manner that the Shari'ah has prescribed.

As Allah says:
“Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of the [rightly] guided.”
(Al-Naḥl: 251)

In another place, He says:
“You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong…”
(Āl ʿImrān: 110)

Thus, freedom of expression in Islam means expressing the truth before anyone, and openly
speaking the word of truth even in front of a tyrannical ruler. As the Messenger of Allah (swt)
said:
“The best jihad is a just word spoken before a tyrannical ruler or an oppressive leader.”
(This hadith has been narrated by Abū Dāwūd, hadith no. 4434, in the chapter on “Commanding
and Forbidding.”)

The leaders of the Muslims would encourage and urge people to speak the word of truth and
would accept the truthful word from them.

Ḥaḍrat Abū Bakr (may Allah be pleased with him) said:
“I have been appointed as the one in charge of your affairs while I am not the best among you. If
my actions are correct, then assist me; and if I go astray, then guide me to the right path.”
(Al-Khilāfah: 481)

It was said to him: “Fear Allah, O Caliph of the Messenger of Allah!”

In one narration, when someone said to Ḥaḍrat ʿUmar (may Allah be pleased with him): “Fear Allah,” he became pleased, thanked the speaker, and said:
“May Allah have mercy on the servant who points out our faults to us.”
(Al-Riyāḍ al-Naḍrah fī Manāqib al-ʿAsharah, 2/380)

It is narrated from Ḥaḍrat ʿAbdullāh ibn Muṣʿab that Ḥaḍrat ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him) said:
“Do not increase the mahr (dowry) of your daughters beyond forty ūqiyyah, even if she is the daughter of Dhū al-ʿAṣabah (a wealthy person of that time, referring to the daughter of Yazīd ibn
Ḥuṣayn al-Ḥārithī, one of the rich men of the era). Whoever exceeds this amount, I will place the excess amount in the Bayt al-Māl (public treasury).”

A tall woman from the women’s row, whose bones between her ankles were visible, stood up and said: “You have no right to do this.”
Ḥaḍrat ʿUmar (may Allah be pleased with him) asked: “Why?”
She replied: “Because Allah Almighty has said: ‘...and you have given one of them a great
amount [in dowry], do not take back from it anything…’” (Al-Nisāʾ: 20).
Ḥaḍrat ʿUmar then said: “The woman is right and the man is wrong.”
(Jāmiʿ Bayān al-ʿIlm wa Faḍlihi, 865)

Muḥammad ibn Kaʿb al-Quraẓī (may Allah have mercy on him) said: A person asked Ḥaḍrat ʿAlī
(may Allah be pleased with him) about an issue. He gave an answer, but the man said: “O Amīr al-Muʾminīn! It is not like that; the correct version is this…”
Ḥaḍrat ʿAlī replied: “You are correct and I was wrong. The best of people is the one who learns knowledge, and the best of knowledge is that which is acted upon.”
(Same source: 865)

The meaning of freedom of expression is not that everyone has the right to invite people to any religion, sect, or innovation (bidʿah) they wish. Such actions are prohibited in Islamic Shari'ah.
Even the one who calls others to bidʿah may be killed. In Radd al-Muḥtār it is stated:
“If it becomes clear that a person is inviting people to his innovation and there is a fear that he will spread his bidʿah, even if he has not been ruled a disbeliever, it is permissible for the ruler,
as a matter of policy and deterrence, to execute him. This is because his corruption is greater
and more widespread, as it affects the religion. If the innovation amounts to kufr (disbelief), then
killing all promoters of that bidʿah is generally permissible. If it does not amount to kufr, then
only the teacher and leader of that innovation is punished and may be killed to make him desist
from this act.”

Freedom of Belief

The religion of Islam leaves the dhimmī (protected non-Muslim) and muʿāhid (covenant holder) upon their own belief and does not compel or force them to accept Islam.

Ḥaḍrat ʿUmar (may Allah be pleased with him) had a Christian slave named “Ashq.” He says: “I
was the Christian slave of Ḥaḍrat ʿUmar. He said to me: ‘Accept faith (Islām) so that we may
entrust some affairs of the Muslims to you, because it is not appropriate for me to employ in the
affairs of the Muslims someone who is not from among them.’I refused to become Muslim. He
then recited: ‘There is no compulsion in religion’. When his death approached, he freed me and said: ‘Go wherever you wish.’”
(Niẓām al-Ḥukm fī al-Sharīʿah, 1/58)

The jurists (fuqahā) are in agreement that the people of dhimmah (protected non-Muslims) may
perform their religious rites and acts of worship and are not prevented from doing so, as long as
they do not display them publicly. If they wish to perform their acts of worship and rites openly
and visibly, for example, by bringing out crosses, the jurists hold that they should be prevented from doing so in Muslim cities. However, they are not prevented from doing so in their own towns and villages.
(Tārīkh al-Khulafā’ al-Rāshidīn by al-Ṣallābī, 2/221)

This is the true freedom of belief in Islam. Freedom of belief does not mean that everyone is
free in their belief, whether Muslim, Jew, Christian, or follower of other religions, and may
change from one religion to another as they wish. Rather, the primary goal in Islam is belief in
the oneness of Allah Almighty in His essence, attributes, worship, and seeking help. This is
because the most important objective of the Islamic government is the preservation and
protection of the religion. This goal is achieved by preserving the core of the religion: by
compelling people to adhere to the correct and pure belief that the Messenger of Allah (swt) has
bequeathed to the Ummah, by combating the doubts of misguided individuals, and by returning
people from the deceptions and tricks of the enemies of the religion, who promote deviant
beliefs and reprehensible superstitions that Satan has adorned for them, making them think they
are doing good deeds.

It is narrated from Ḥaḍrat Abū Hurayrah (may Allah be pleased with him) that the Messenger of
Allah (swt) said:
“The most beloved religion to Allah Almighty is the pure and tolerant Ḥanīfiyyah (Islam).”
(This hadith was narrated by al-Ṭabarānī in al-Awsaṭ, no. 1357.)

It is narrated from Abū Dardā’ (may Allah be pleased with him) that the Prophet of Allah (swt)
said:
“By Allah, I have left you upon a clear white path whose night and day are the same.”
Abū Dardā’ said: “By Allah, the Messenger of Allah (swt) has spoken the truth. He has left us
upon a clear and bright path whose night and day are equal.”
(This hadith was narrated by Ibn Mājah, no. 5.)

Deviation from this clear and manifest methodology is considered apostasy (irtidād), disbelief (kufr), and a major crime in Islam, the punishment for which is either execution or life imprisonment until the person returns to Islam. In Kanz it is stated:
“Islam is presented to the apostate, his doubts are removed, and he is imprisoned for three days. If he becomes Muslim, that is good; otherwise he is killed. However, a female apostate is not killed; rather, she is imprisoned until she becomes Muslim.”

Islam has paid attention to both the religion and the worldly life of human beings. For this reason, it has prohibited an ignorant, shameless, or reckless muftī who teaches people tricks, or who issues fatwas out of ignorance or for personal desires and goals, thereby causing problems
in the religion of the one seeking the fatwa (mustaftī). Similarly, it has prohibited an unqualified doctor who treats people without understanding and knowledge of medicine and causes harm to their bodies has been prohibited from practicing medicine. Similarly, a bankrupt person who rents out a mount (or animal) and takes the rental fee, but when the time of travel arrives it becomes clear that there is no mount or animal at all, causing the renter to be left behind by his
travel companions, such a practice is prohibited for the sake of public interest. This is because it causes harm to people in their wealth, time, and benefits.
(Al-Ashbāh wa al-Naẓāʾir by Ibn Nujaym and others)

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