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From the Noble Shaykh Muhammad bin `Abdullah al-Imaam from Yemen, entitled, "Tanweer udh-Dhulumaat
Bi Kashf Mafaasid Wa Shubuhaat al-Intikhaabaat" (Illumination of the Darknesses By Unveiling the Harms and Doubts of Elections).
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al-mufasid (harms and evils)
1. Setting up Partners with Allaah: Elections
enter into Shirk of Obedience, since they are a part of democracy, and democracy gives the right of rule to the people. [Note
takfeer is not made of those who enter into them, unless they believe the correctness of this way. But some of the Innovators
consider this a means that can be adopted, and they have doubts in this regard (see later below)]
2. Suspecting the
Sharee'ah of being deficient
3. Wasting the principle of loyalty and disownment (i.e. by agreeing to cooperate with
others who maybe astray, or innovators, or even kuffaar)
4. Submitting to secular statutes, constitutions
5.
Causing doubt and confusion over the Muslims
6. Elections only serve the Jews and Christians
7.
It is a forbidden means
8. It destroys the unity of the Muslims
9. It destroys the Islamic Brotherhood
10.
It creates despised partisanship
11. It aids partisanship and bigotry
12. Using wealth for other than Sharee'ah
objectives
13. The Candidate only strives to please the voters
14. The Candidate is put to trial by wealth
15.
Being concerned with quantity (of followers) not quantity
16. Being concerned with reaching the top without look at
the corruption aqeedah
17. Using the Sharee'ah texts out of place
18. The Candidate's acceptance of legislative
conditions (that may oppose the Sharee'ah)
19. The tribulation of women in elections
20.
Encourageming the people to be present in the gatherings of falsehood
21. Cooperation upon sin and oppression
22.
Wasting efforts without any benefit
23. Empty promises
24. Mixed and confused alliances (with others)
Shubahaat
1.
Their claim that Democracy, generally speaking agrees with Islaam [Shurocracy?!!!]
2. Their claim that elections
were at the beginning of Islaam
3. Their claim of the permissibility of taking a small part of the Jaahili organisational
arrangement (nidhaam)
4. Their claim that elections are a matter of Ijtihaad
5.
Their claim that elections are from the affairs of public interest (al-masaalih al-mursalah)
6.
Their claim "We have entered into elections, desiring nothing but good"
7. Their claim
"We have entered into Islaam in order to establish an Islamic State"
8. Their claim that establishing the Islamic State
occurs in gradual changes
9. Their claim that they will turn away from (i.e. change) the secular constitution to an
Islamic constitution
10. Their claim that they do not wish to leave the room open for the enemies
11. Their
claim that they are compelled and forced to enter elections and parliaments
12. Their
claim that they have entered them dut to necessity
13. Their claim that they have entered into elections
as it is the lesser of two evils
14. Their claim that those who are given verdict for the permissibility or legality
of elections are Noble Scholars
And the statement of Shaykh al-Albaanee (rahimahullaah)
concerning political work and entering into parliaments that was quoted in the book "Madaarik un-Nadhar":
When asked
about this allowance of entry into elections (which was actually only a restricted and one-off
allowance for the Algerians, due to what they portrayed to him). He was asked, "We have heard that you said - O Shaykh - that
it is permissible to enter into parliamentary elections, but with conditions?!"
Shaykh
al-Albaanee replied, "No it is not permissible. These conditions - when they are any - are purely theoretical and speculative,
and not knowledge-based. So do you remember my conditions that I stated?"
The questioner said, "The first is that a
person should protect his own self (i.e. protect his religion)". The Shaykh asked, "And is this possible?" The questioner
replied, "I have never exercised this (so I do not know)". The Shaikh said, "And if Allaah wills you will not exercise this!
It is not possible to meet these conditions. And we observe many of the people who at the beginning of their lives - we could
see from their appearance, from their clothes, from their beards - and then when they entered the Parliament, then their appearance
changed! And following that they began to justify it… And likewise we would see people entering the Parliament with
Islamic Arabic clothing and then after a few days they changed their clothing!! So is this an evidence of corruption or of
rectification?!"
They questioner said, "Shaykh, I mean the brothers in Algeria, and their work there and their entry
into the Political arena?" The Shaykh replied, "We do not advise this! We do not advise political work these days in any of
the Islamic countries…" "Silsilah al-Hudaa wan-Noor" (1/352)
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