Cooperating in elections against Seculars

Sh Ibn Baz was asked as in his "Majmu Fatawa wa Maqalat Al-Mutanawa'ah" (4/166-167) about the Sudani Islamic front which gathers different groups Harakiyah, Sufis, Salafis, and he was told they are opposing the communists and he said:

"Help between the Muslims in fighting the Madhahib of destruction and calls to misguidance, the Tansiri communist and Ibahi Movement, is from greatest of obligations, from greatest of Jihad in Allah's way because of Allah's saying: "Help yourself in Birr and Taqwa and do not help in sin and transgression"…

And the Shaykh advised them to fear Allah, gather their ranks against those who oppose the pure Shar' and do Tahakum to other than the Shar's of Allah 'Azza wa Jalla…"

So the Manhaj of the Salafi scholars is clear on cooperating with innovators against communists and seculars
Ahle hadith scholars worked with Gandhi and Nehru to get indpendence from UK and after worked with innovators to establish Islamic republic of Pakistan, Ibn Taymiyah also fought with Sufis and Asharis against Tatars…

Uniting to Support parties who call to the Shareeah

Lajnah Daaimah was 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). 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).

Helping innovators in matters to defend the religion

Hafiz ibnul Qayim wrote in Zaadul Ma'ad about the Fiqhi benefits about treaty of Hudaybiyah:

"That the polytheists, the people of INNOVATION and fujoor, transgressors and injusts, when they seek a matter in which they sanctify a Hurmah among Hurumat of Allah, they should be replied to, given to it and helped in it, even if prevent other. So they are helped in what contains sanctification of the Hurumat of Allah Ta'ala, not in their Kufr and transgression, and they are prevented from (helping) in other than this. So everyone who seeks help upon what is beloved to Allah and with what He is satisfied, he is replied to it, WHOEVER HE IS, as long as something detested by Allah GREATER is not resulting in this help to him in this matter beloved to Allah, and these are the most subtle and most difficult positions and most hardful upon souls, and this is why it became hard upon some of the Sahabah and Omar said what he said, and he did actions after to compensate it, and As-Sidiq accepted it fully with Rida and Tasleem…"

http://majles.alukah.net/t3898/

Cooperating on Birr wa Taqwa

Shaykh ibn Baz said in "Majmu Fatawa" 3/58 said:

Q: It is mentioned in the statement from Shaykh Hasan Al-Banna (rah): "We gather upon what we agree and we excuse each other on what we differ"

Answer: Yes, it is obligatory to help in issues in which we agree in supporting the truth and the call to it and warning against what Allah and His Messenger have warned. As for excusing each other in what we differ, this is not absolutely, rather there is distinction: what is among the matters of Ijtihad which evidence is not evident, it is obligatory not to object to each other. As for what opposes the Book and the Sunnah, it is obligatory to object to the one who opposes the clear text with wisdom, Mawizah Hasanah and Jidal with good manners, acting upon His speech: "Help upon Birr and Taqwa and do not help upon sin and transgression…"

Shaykh Albani said in magazine Furqan, (under Jamiyat Turath), n 77 p 22:

"We do not doubt that the first part of this sentence is correct, and it is "We help on what we agree upon". This first sentence is directly derived from His Speech: "Help upon Birr and Taqwa". As for the second sentence: "We excuse each other", it is necessary to restrict it and until what? When we advise each other and we say to the one who erred: You erred and the evidence is such and such, and we see him not convinced and we see him sincere, we leave his case and we cooperate with him on what we agree. If we see him turning away out of pride turning his back, then this sentence is not correct and we do not excuse in matter we differ"

Shaykh ibn Utheymeen said on the magazine "As-Sahwah Al-Islamiyah" p 144:

"Their saying "We gather upon what we agree upon", this is truth. As for their saying : "We excuse each other on what we differ": This contains distinction, what has permissible Ijtihad in it, we excuse each other, but it is not permissible to differ hearts because of this Khilaf. When Ijtihad is not permissible, we do not excuse in what we differ, and we must submit to the truth, so the first sentence is correct, as for the second, there is distinction in it"

http://www.kulalsalafiyeen.com/vb/showt … hp?t=64081

Shaykh Albani on Cooperating with Asharis

Questioner: Is it allowed to cooperate with a man of Ash'ari 'Aqidah in the way of calling to Allah, with the justification that this difference in 'Aqidah does not lead to vice, rather not cooperating with him could lead to splitting apart the efforts of the Muslimin

Al-Sheikh Al-Albani rahimahu Allah: If the cooperating with the likes of this man does not lead to cooperating with him in being negligent with his 'Aqidah, then this is from what is allowed without doubt, rather I believe that the Mu'min of strong Iman, that it is in his religious benefit to cooperate with the other Muslimin who have deviated from the 'Aqidah Al-Salafiyyah (the Salafi 'Aqidah) due to a reason among the old or recent reasons. What is of more priority regarding this Salafi Mu'min is to cooperate with those people because he will find the appropriate opportunity to convey the Da'wah Al-Salafiyya.

السائل : هل يجوز التعاون مع رجل أشعري العقيدة في مجال الدعوة إلى الله بحجة أن هذا الخلاف في العقيدة لا يترتب عليه مفاسد بل أن عدم التعاون معه قد يؤدي إلى تفريق جهود المسلمين ؟
الشيخ : إذا كان التعاون مع مثل هذا الرجل لا يؤدّي به التعاون معه إلى أن يتهاون في عقيدته فذلك مما يجوز بلا شك بل أنا أعتقد أن المؤمن القوي الإيمان من مصالحه الدينية أن يتعاون مع المسلمين الآخرين الذين انحرفوا عن العقيدة السلفية بسبب من الأسباب القديمة أو الحديثة ، الأولى بهذا المؤمن السّلفي أن يتعاون مع هؤلاء لأنه سيجد الفرصة المناسبة لتبليغ الدعوة السلفية إليه . والذي وقع ونعرف نحن ذلك بالتجربة أن أولئك المخالفين سيكون موقفهم من هذا المؤمن الصالح السلفي أحد أمرين إما أن يستجيبوا لدعوته فيميلون إلى تقبل المذهب السلفي والإنحراف عن مذهبهم الخلفي وهذا وقع كثيراً وإما أن يرفضوه ومذهبه وأن يأبوا هم أن يعاملوه بل يعود الأمر عليه وليس عليهم

http://www.alalbany.net/play.php?catsmktba=17659

Doing Takhrij of book of an Ashari or editing magazines of them

Shaykh Muhammad Nasirudin Albani did Takhrij of "Fiqh As-Seerah" of Azhari Ashari scholar Muhammad Ghazali

See intro on p 15 of pdf, where Muhammad Ghazali thanked sh Albani for volunteering for doing Takhrij of new edition, but explained his methodology of accepting weak narrations that are in conformity with rules and rejecting those Sahih that for his Aqlani modernist views are not according to general rules of Quran and Sunnah

http://www.khilafahbooks.com/wp-content/ebook-download/english/prophet1/FiqhusSeerah_khilafahbooks_com.pdf

Shaykh Taqiyudin Hilali when teaching in India in Dar An-Nadwah was the scholarly editor of the Arabic Magazine " Az-Zia" founded by his student Masood Alam Nadwi and shaykh Abul Hasan Nadwi Ashari would also write articles in it.

See "Tazkirah Al-Muhadith Allamah Muhammad AburRahman Mubarakpuri" of sh AbdurRasheed Iraqee p 170-171

Conferences on Fiqhi issues with other Masalik

Shaykh Mukhtar Ahmed Nadwi, former head of Markazi Jamiyat Ahl e Hadith India, held a secminar in 1973 on the topic of 3 divorces in one sitting comsidered as one, and he invited many Deobandis and Brelwis scholars considering 3 divorces in one sitting as one or say laymen can take opinion of Al-Azhar on this issue, and Al-Azhar follows Ibn Taymiyah's opinion on this issue. A book entitled "Majmuah Maqalat Ilmiyah, Ek Majlis ki Teen talaqeen" was published on this conference and speechs of different scholars of different masalik were also put in book. The book was published in pakistan by Numani Kutub Khana.

The scholars present at the seminar and whose speeches have been incorporated in the book are:

1) Mufti Ateeq ar-Rahman, president of all India Muslim Majlis Mashawarat

2) Sa'eed Ahmad Akbarabadi, editor of the monthly "Burhan" Delhi

3) Sayid Ahmad Uruj Qadiri, edtor of "Zindagi" Dampur

4) Mukhtar Ahmed Nadwi, President of Jamiyah Ahl e Hadith, Mumbai

5) Sayid Hamid Ali, secretary Jamate Islami Hind

6) Mahfooz Ar-Rahman Qasimi, teacher at Madrasah Bayt Al-Ulum, Maligaon

7) Abdurrahman Mubarakpuri (son of Allamah Ubaydullah Mubarakpuri)

8) Shams Pirzadah, head of Jamate Islami Maharashtah

At the end of the book, a Risalah of Muhammad Karam Shah Azhari entitled "Dawat Fikr wa Nazar" was published with the book, and in this Risalah, Karam Shah Azhari quoted the Fatwa of the scholars of Azhar saying 3 divorce in one sitting will be considered as one, and he said whoever wants to follow the Fatwa of Al-Azhar is allowed and quoted Fatawa o Hanafi scholars allowing to leave their MAzhab due to need.

Cooperating in matters affecting community in Muslim world league

The Muslim world league invites our Kibaar and Khalis Ahle hadith scholars: Hafiz Thanaullah Madni, Dr Sohaib Hasan, Sh Sajid Meer, also scholars of Lajnah and Mufti go to these conferences in which Ashari and Sufi scholars of Al-Azhar and others come as well as one can see on website of MUSLIM WORLD LEAGUE, and sh Muhammad ibn Ibrahim aal Shaykh, Sh Ibn Baz, Sh ibn Utheymeen and others also used to come to such conferences as one can see in website Fatawa section and others in which they sign common Fatawa affecting Muslims with Azhar scholars and Nadwa scholars and others.

http://en.themwl.org/category/image-galleries/14th-makkah-conference-photo-gallery

Fatawa of Muslim World leage against Free Masonry

All Praise be to Almighty Allah. Blessing and peace be on His Prophet Muhammad after whom there is no prophet, and on all those who followed his way of guidance.

The Islamic Fiqh Council during its 1st session held in Makkah Mukarramah, Saudi Arabia between 10-17 Sha’ban 1398H discussed the Freemasonry and those who associate with it. It also discussed the ruling of Islamic Shari’ah concerning it. The members of the Council made a detailed study about this dangerous organization and its literature written by its own members and leading personalities as well as other old and new publications about it, and arrived at the following conclusions:

1. Freemasonry is a secret organization, concealing or revealing itself, according to the circumstances of time and place. However, its real principles are based on secrecy in all circumstances. They are not known even to its members except those who have reached its higher ranks after passing through various experiences.
2. It builds the relationship of its members in all parts of the world on superficial basis in order to dupe the simple-minded people. It pretends to establish a human fraternity among those who join it, without differentiation between various ideologies, creeds or religions.
3. It attracts the important people to its organization and lures them through the temptation of personal benefits, on the basis that each member of the organization is supposed to help the other member anywhere in the world with his needs and problems and supports him to achieve his aims if he has any political ambition. This is the greatest temptation through which, they attract the influencial people in the society. It also receives financial contributions from them.
4. Affiliation to this organization is based on ceremonial entry of the new member under certain norms by which a new member is threatened in case he violates the instructions or orders issued to him through the senior ranks.
5. The simple-minded members are left free to practise their own religious rites, while the organization benefits from them to the extent of their utility, keeping them in lower ranks. On the other hand, apostates or those show readiness for apostasy are promoted gradually to the higher ranks in the light of the member's experiences and frequent tests that show their ability to serve its dangerous plans and principles.
6. It has certain political aims and has been involved overtly or covertly in some major military coups and political changes in the world.
7. In its origin and essence, this organization has Jewish roots and it is controlled secretly by a higher worldwide Jewish management. In its activities, it has a Zionist outlook.
8. In its real aims, it is against all religions. It undermines them in general and aims at tarnishing the religion of Islam in particular in the eyes of its followers.
9. It is always keen to select its members from the people who enjoy the outstanding academic, social, political, financial or any other status, so that it can effectively exploit their influence in their respective societies. That is why it is so keen to attract persons such as kings, presidents, ministers and senior government officials.
10. It has many branches that take different names in order to deceive and direct the people's attention away from it. This way, it can carry out its activities under different names if it is met with resistance to the name of Freemasonry in certain environment. The branches which work under different names are most prominently known as Lions, Rotary and other outfits which harbour the sinister aims and activities that are totally against the foundations of Islam.

It has become very clear to the Islamic Fiqh Council that there is a strong relationship between Freemasonry and International Zionist Movement. That is why it was able to control the activities of many officials in the Arab and non-Arab countries, especially with regard to the issue of Palestine, obstructing their crucial roles for this great cause in the favour of Jews and International Zionist Movement.

For this and other detailed information about the sinister aims and activities of Freemasonry, the Islamic Fiqh Council decides that Freemasonry is one of the most dangerous organizations which aim at the destruction of Islam and Muslims, and that whoever associates with it, knowing its reality and objectives is an unbeliever.
However, Dr. Mustafa Al-Zarqa, member of the Council is of the opinion that we add the sentence (believing in its permissibility) between the phrase (knowing its reality and objectives) and (is an unbeliever) so that the wording is harmonious with the Shari'ah ruling to differentiate between one who commits a major sin believing that his act is permissible and one who commits such a sin without believing it to be permissible, hence the former is an unbeliever (Kafir) and the latter is a disobedient (Fasiq).

Chairman
Abdullah Ibn Humaid
President, Supreme Judicial Council
Saudi Arabia

Deputy Chairman
Muhammad Ali Al-Harakan,
Secretary-General, Muslim World League

Members:
Abdul Aziz Ibn Abdullah Ibn Baz
General President, Research, Ifta, Da’wah and Guidance
Muhammad Mahmood Al-Sawwaf
Saleh Ibn Othaimeen
Muhammad Ibn Abdullah Al-Subaiel
Muhammad Rasheed Qabbani
Mustafa Al-Zarqa
Muhammad Rasheedi
Abdul Quddoos Al-Nadvi
Abu Bakr Joomi

http://en.themwl.org/content/first-resolution-freemasonry-and-affiliation-it

Fatwa of ibn Baz with Muslim World league against Tunisian president Bourghiba

Shaykh Ibn Baz signed letters of Muslim World League with shaykh Abdul Hasan Nadwi Ashari and former Mufti of Egypt Husayn Makhloof and other scholars, these letters were sent to former president of Tunisia requesting him to repent from mocking Islam and criticising its laws. So Salafi great scholars always worked in Muslim World league with Asharis and Sufis on matters affecting the Muslims and against seculars.

In the 25 number of Magazain "Majallah Al-Jamiyah Al-Islamiyah" of Madeenah University, there are some very important letters sent by shaykh ibn Baz with other scholars from Rabitah Islami in 1974 to Habeeb Bourghiba, president of Tunisia from 1957 to 1987. After Habib Bourghiba said Quran was defective and had fairy tales such as story of Kahf and stick of Musa and others, and attribute lies to the Prophet (saw) saying eh copied these stories, in the Lebanese Magazine "Ash-Shihab", Ibn Baz and many other scholars wrote to him, saying what is attributed to him is Kufr and he must return to islam or deny his speech.

They recieved a letter from Tunisian ministry of religious affairs, saying their president fought for independence of Tunisia from France and for Islam, and he is Muslim and others, but it did not deny the claims of the Magazine.
Shaykh ibn Baz wrote again saying he saw more quotes in Tunisian magazine "As-Sabah" of 20 March 1974 from Habeeb Bourguiba saying that giving half inheritance to woman is a defect and there is no reason to keep it today when women are working, and that he can forbid polygamy based on his Ijtihad, and the ruler can ammend rulings according to evolution of society, and Ibn Baz said it is clear Kufr as it accuses the Quran of defect and not being appropriate for all times.

And finally, because Tunisian President was neither repenting from such claims in the news nor denying them, Ibn Baz called on all rulers to boycott him until Bourghuiba makes an open Tawbah or denies publically such claims, as it is Kufr and apostasy.
مجلة الجامعة الإسلامية ـ العدد 25 – ص 3 –

46

http://majles.alukah.net/t21145/

Quotes from these letters:
حكم الإسلام فيمن زعم أن الإسلام متناقض
أو مشتمل على بعض الخرافات، أو وصف الرسول – صلى الله عليه وسلم- بما يتضمن تنقصه، أو الطعن في رسالته، والرد على الرئيس أبي رقيبة فيما نسب إليه من ذلك.
الحمد لله، والصلاة والسلام على رسول الله، وعلى آله وصحبه ومن اهتدى بهداه، أما بعد: فقد نشرت صحيفة "الشهاب" اللبنانية في عددها الصادر في 23/ربيع الأول 1394هـ ، الموافق 1/نيسان 1974 م فقرات خطيرة من خطاب الرئيس التونسي الحبيب بورقيبة، الذي ألقاه في مؤتمر المدرسين والمربين، لمناسبة الملتقى الدولي، حول الثقافة الذاتية والوعي القومي، يتضمن الطعن في القرآن الكريم بأنه متناقض، ومشتمل على بعض الخرافات، ووصف الرسول محمدا – صلى الله عليه وسلم – بأنه إنسان بسيط يسافر كثيرا في الصحراء، ويستمع إلى الخرافات البسيطة السائدة في ذلك الوقت، وقد نقل تلك الخرافات إلى القرآن، وهذا نص ما نشرته الصحيفة المذكورة:
بورقيبة في خطاب بالملتقى الدولي حول الثقافة
القرآن متناقض حوى خرافات، مثل قصة أهل الكهف، وعصا موسى؟!
عُقد في تونس، أواخر الشهر الماضي، مؤتمر للمدرسين والمربين، لمناسبة الملتقى الدولي حول الثقافة الذاتية، والوعي القومي ، وقد ألقى الرئيس بورقيبة – رئيس الجمهورية التونسية، الحالي، والرئيس المرتقب للجمهورية العربية الإسلامية، التي أعلن عن قيامها، على أساس الإسلام بين ليبيا وتونس – خطابا طويلا بالمدرسين نشرته الصحف التونسية على فقرات، وقد تعرّض – الرئيس بورقيبة – لقضايا فكرية هامة ، وأجرى عملية نقد جريئة وعلنية لنصوص قرآنية ثابتة، خلص إلى أنها متناقضة، حينا، وخرافية ، حينا آخر، وقد نشرت نص الخطاب جريدة "الصباح" التونسية على جزأين في عددين صدرا بتاريخ 20 , 21 من شهر آذار، مارس الماضي، وعد عملت وسائل الإعلام الرسمية على حذف النقاط النافرة في الخطاب، وسنورد النقاط المحذوفة التي سمعت حية من الرئيس التونسي، ثم نورد ما نشرته جريدة "الصباح" حرفيا:
1- إن في القرآن تناقضا لم يعد يقبله العقل بين {قُلْ لَنْ يُصِيبَنَا إِلاَّ مَا كَتَبَ اللَّهُ لَنَا}، و{إِنَّ اللَّهَ لا يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُوا مَا بِأَنْفُسِهِمْ}
2 – الرسول محمد كان إنسانا بسيطا يسافر كثيرا عبر الصحراء العربية، ويستمع إلى الخرافات البسيطة السائدة في ذلك الوقت، وقد نقل تلك الخرافات إلى القرآن، مثال ذلك : عصا موسى، وهذا شيء لا يقبله العقل، بعد اكتشاف باستور، وقصة أهل الكهف.
3 – إن المسلمين وصلوا إلى تأليه الرسول محمد، فهم دائما يكررون محمد – صلى الله عليه وسلم – الله يصلي على محمد – ، وهذا تأليه لمحمد، وقد دعى, في ختام خطابه، المربين وأهل التعليم إلى تلقين ما قاله حول الإسلام إلى تلاميذهم.
انتهى المقصود مما ذكرته صحيفة "الشهاب" عن خطاب الرئيس أبي رقيبة، وقد أفزع هذا المقال كل مسلم قرأه أو سمعه لما اشتمل عليه من الكفر الصريح، والجرأة على الله سبحانه وعلى رسوله – صلى الله عليه وسلم- من رئيس دولة تنتسب إلى الإسلام، كان المفروض عليه أن يدافع عن دينه، وعن كتاب ربه، وعن رسوله محمد – صلى الله عليه وسلم – لو سمع مثل هذا المقال، أو ما هو أخف منه من أي أحد، ولكن الأمر كما قال الله سبحانه: {فَإِنَّهَا لا تَعْمَى الأَْبْصَارُ وَلَكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ} , {رَبَّنَا لا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ}.
ولما قرأت هذا المقال في صحيفة "الشهاب" بادرت بإرسال برقية للرئيس المذكور بتاريخ7/4/1394هـ ، هذا نصها:
فخامة الرئيس الحبيب بورقيبة
نشرت صحيفة "الشهاب" بعدد 23/ ربيع الأول /1394 هـ حديثا نسب إليكم غاية في الخطورة، يتضمن الطعن في القرآن الكريم بالتناقض، والاشتمال على الخرافات والطعن في مقام الرسالة المحمدية العظيم.
وقد أزعج ذلك المسلمين واستنكروه غاية الاستنكار ، فإن كان ذلك قد صدر منكم فالواجب – شرعا – المبادرة إلى التوبة النصوح منه وإعلانها بطرق الإعلان الرسمية، والأوجب إعلان بيان رسمي صريح بتكذيبه واعتقاد خلافه كي يطمئن المسلمون، وتهدأ ثائرتهم من هذه التصريحات الخطيرة.
ونسأل الله تعالى أن يوفق الجميع لما فيه الخير والصلاح في الدنيا والآخرة، والتوبة من جميع الآثام , سرها وجهرها، وأن يعز الإسلام وأهله وأوطانه إنه سميع مجيب.
رئيس الجامعة الإسلامية بالمدينة المنورة
عبد العزيز بن عبد الله بن باز
ثم أرسلت برقية مني ومن المشايخ: حسنين محمد مخلوف، وأبي الحسن علي الحسني الندوي، وأبي بكر محمود جومي، والدكتور محمد أمين المصري، وذلك بتاريخ 16/4/1394 هـ ، هذا نصها:
السيد الحبيب بورقيبة، رئيس الجمهورية التونسية – تونس.
نسبت إليكم صحيفة "الشهاب" بعددها الصادر بتاريخ 23/ربيع الأول/ تصريحات مكفّرة لما فيها من الطعن في القرآن الكريم، والمصطفى صلى الله عليه وسلم، ودعوتكم لرجال التعليم لنشرها بين الطلاب.
فإن كنتم قد اقترفتموها، فالواجب عليكم المبادرة إلى التوبة والعودة إلى الإسلام، والأوجب عليكم المبادرة إلى التكذيب الصريح، ونشره في العالم بجميع وسائل النشر، وإعلان عقيدتكم الإسلامية الصحيحة في الله تعالى وكتابه ورسوله، تبرئة من الكفر، وتسكينا للفتن، وتطمينا للمسلمين في سائر الدول، وتقريرا لصلاحيتكم لحكم أمة إسلامية عريقة في الإسلام، وإن عدم التكذيب دليل على الإصرار والردة، ومثار فتن لا يعلم عواقبها إلا رب العالمين، تحمل وزرها ووزر من يرتكس فيها إلى يوم الدين، {وَالَّذِي تَوَلَّى كِبْرَهُ مِنْهُمْ لَهُ عَذَابٌ عَظِيمٌ}
أبو الحسن علي الحسني الندوي عبد العزيز عبد الله بن باز
أمين عام ندوة العلماء لكنوا الهند رئيس الجامعة الإسلامية
وعضو رابطة العالم الإسلامي بمكة المكرمة بالمدينة المنورة
أبو بكر محمود جومي الدكتور محمد أمين المصري
قاضي قضاة ولايات شمال نيجيريا جامعة الملك عبد العزيز بمكة
حسين محمد مخلوف مفتي الديار المصرية سابقا
وقد اطلعت، أخيرا، على صحيفة "الصباح" التونسية فوجدتها تن، في عددها الصادر في 20/مارس/1974م، على تصريح خطير للرئيس، لم تشر إليه صحيفة "الشهاب"، مضمونه اعتبار إعطاء المرأة نصف حظ الذكر ، في الميراث، نقصا ليس من المنطق البقاء عليه، بعد مشاركة المرأة في ميدان العمل، كما يتضمن التصريح بأنه قد حجر تعدد النساء، بالاجتهاد، وأنه يجوز للحكام تطوير الأحكام بالاجتهاد، حسب تطور المجتمع، لكونهم أمراء المؤمنين، وهذا منكر شنيع، وكفر صريح لما فيه من الطعن في القرآن، واتهامه بأن بعض أحكامه لا تناسب تطور المجتمع، وهو مخالف لإجماع أهل العلم، لكونهم قد أجمعوا على أن الاجتهاد إنما يكون في المسائل الفرعية التي لا نص فيها، أما الأحكام الشرعية التي نص عليها القرآن الكريم، أو السنة الصحيحة كإعطاء الزوجة والأنثى، من الأولاد والأخوة لأبوين أو لأب في الميراث، نصف الذكر وكتعدد النساء، فإنه لا مجال للاجتهاد في ذلك، لأن الله – سبحانه – هو الذي شرع الأحكام وفصلها، وهو العالم بأحوال عباده، وبما تتطور إليه مجتمعاتهم، والحكام ليس لهم تغيير الأحكام، وإنما الذي إليهم تنفيذها وإلزام الرعايا بمقتضاها لقول الله، سبحانه
ماذا يجب على رؤساء الدول الإسلامية
إزاء ما نسب إلى الرئيس أبي رقيبه؟؟
لا شك أن ما نسب إلى الرئيس أبي رقيبه، من القول بتناقض القرآن وإنكار عصا موسى وقصة أهل الكهف، والتنقص للرسول – صلى الله عليه وسلم – ونسبته إلى الكذب على الله- سبحانه- أنواع من الكفر الصريح والردة عن الإسلام، وهكذا دعوته الحكام إلى تطوير الأحكام وزعمه أن إعطاء الأنثى – في الميراث – نصف الذكر، نقص تجب إزالته، لأنه ليس منطقيا ولا يناسب تطور المجتمع، وهكذا حجره تعدد النساء، لكونه لا يناسب تطور المجتمع، كل ذلك من الكفر الصريح والاعتراض على الله- سبحانه- والاتهام له في حكمه – كما تقدم بيان ذلك – فالواجب – على جميع رؤساء الدول الإسلامية – قطع العلاقات السياسية معه حتى يعلن التوبة الصريحة مما نسب إليه، أو التكذيب لذلك بطرق الإعلام الرسمية، حتى يعلم الناس حقيقة ما هو عليه، وحتى يعاملوه بما يجب أن يعامل به، وحتى لا يتأسى به غيره، من الحكام أو غيرهم، لأن ما نسب إليه من أنكر المنكرات التي يجب إنكارها على من وقعت منه – حسب القدرة – . ولا شك أن قطع العلاقات معه من إنكار المنكر المستطاع، من الدول الإسلامية، كما قال النبي – صلى الله عليه وسلم -: "من رأى منكم منكراً فليغيره بيده، فإن لم يستطع فبلسانه، فإن لم يستطع فبقلبه وذلك أضعف الإيمان"، وقال – عليه الصلاة والسلام- : "ما من نبي بعثه الله في أمة قبلي إلا كان له من أمته حواريون وأصحاب يأخذون بسنته، ويقتدون بأمره، ثم إنها تخلف من بعدهم خلوف، يقولون ما لا يفعلون ويفعلون ما لا يؤمرون، فمن جاهدهم بيده فهو مؤمن، ومن جاهدهم بلسانه فهو مؤمن، ومن جاهدهم بقلبه فهو مؤمن، وليس وراء ذلك من الإيمان حبة خردل"، وأبلغ من ذلك وأشد في التحذير من السكون على المنكر قول الله – عز وجل – : {لُعِنَ الَّذِينَ كَفَرُوا مِنْ بَنِي إِسْرائيلَ عَلَى لِسَانِ دَاوُدَ وَعِيسَى ابْنِ مَرْيَمَ ذَلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ كَانُوا لا يَتَنَاهَوْنَ عَنْ مُنْكَرٍ فَعَلُوهُ لَبِئْسَ مَا كَانُوا يَفْعَلُونَ}، والله المسؤول سبحانه، أن يهدينا وسائر المسلمين لما فيه صلاح الدين والدنيا، وأن يوفق حكام المسلمين للتمسك بكتابه، وسنة نبيه – صلى الله عليه وسلم – ، والحكم بشريعته، والتحاكم إليها، والإنكار على من خالفها، وأن يجمع كلمتهم على الهدى إنه ولي ذلك والقادر عليه.
وصلى الله على عبده ورسوله وخيرته، من خلقه، نبينا وإمامنا محمد بن عبد الله وعلى آله وأصحابه وأتباعه بإحسان إلى يوم الدين…
رئيس الجامعة الإسلامية بالمدينة المنورة
عبد العزيز بن عبد الله بن باز