Al Farouq vol 7 no 3

AL-FAROUQ NEWSLETTER VOL. 7 NO. 3 PAGE 1

Volume 7, Issue 3 RAJAB 1435 / MAY 2014

In The Name of Allah, Most Gracious, Most Merciful

OFFICIAL ORGAN OF DARUL ULOOM ABU BAKR

I trust that after voting has

been completed, people don’t

sit back and believe that de-

mocracy is well and thriving

in South Africa. Democracy, as de-

fined by kuffar standards, is not

confined to the ballot box. Democ-

racy is supposed to go far beyond

that. Sadly, though, many politi-

cians don’t see it that way. Once

elected and ensconced safely in

their respective seats of parliament,

most of them forgot about all the

pre-election promises that their par-

ties made in all these mad pre-

election campaigns. One exception

though, are those parties who lose

first position in the election race and

end up as the opposition. Indeed,

they are most ardent in reminding

their opponents of all the promises

they (as the ruling party) had made

in the lead up to presidency. Allah

alone can judge the sincerity of this

opposition.

CORRUPTIVE POLITICS

It is an open secret that a major part

of politics today is self-enrichment

and aggrandisement. Recent reports

of corruption among the ruling par-

ty’s hierarchy has only served to

confirm and entrench this percep-

tion even further. It is indeed fright-

ening, from a Muslim’s perspective,

to note the endemic proportions that

this corruption has reached. The two

most common forms of corruption

in governmental circles are bribery

and embezzlement of public funds.

The Noble Messenger of Allah, Mu-

hammad �, while condemning cor-

ruption of this sort, warned: “For

every embezzler on the Day Judg-

ment there shall be a flag planted at

his rear. The flag shall be raised ac-

cording to the extent of his embez-

zlement. And take heed: There is no

worse embezzler than the leader of

the masses!.” (Saheeh Muslim)

Hazrat Mu’awiya (radhiyallahu an-

hu) narrates that he heard the Mes-

senger of Allah say: “If Allah has

placed a person in the position of

leadership and then he ignores the

needs and poverty of the people un-

der him, Allah will ignore his needs

and poverty” The narrator says that

on account of this statement

Mu’awiya had appointed an official

to oversee and report on the needs

of his people. (Narrated in Mish-

kātul-Masābeeh from Abu Dawood

and Tirmizhi). In a narration of

Musnad-e-Ahmad it is stated that

Allah will close the doors of heaven

on such a leader.

These divinely inspired statements

underline the immense burden that

rests on the shoulders of a man in

position of leadership. They also

sound terse warnings for those lead-

ers who contrive to line their pock-

ets at the expense of public money,

and those who turn a blind eye to

the needs of people. All political

leaders who commit crimes of this

nature fall within the purview of

these Divine Warnings, be they

Muslim or non-Muslims.

THE ROLE OF MUSLIMS IN

GOVERNMENT

Today a number of Muslims are in-

to politics and have become mem-

bers of certain political parties. It is

an incumbent Islamic duty on these

Muslims to use their influence and

position to eradicate corruption in

the departments they serve. Not on-

ly will they be doing a great service

to their country, they will also be

displaying true Islamic character

and will be earning the Pleasure of

Allah Ta’ala. Being in such a posi-

tion is a matter of amaanat – a sa-

cred Trust. Such sacred trust comes

with a responsibility to Allah and to

those who have been placed in their

charge

In Islam leadership is primarily de-

signed to roll out the Law of Allah

in all spheres of life. For this reason

a Muslim leader who is corrupt and

of low morals will not qualify as a

candidate for election, leave alone

being allowed the luxury of contest-

(Continued on page 4)

SPECIAL ELECTION EDITION

A Shariah that has no poli�cs is not a Shariah; And poli�cs that is not subservient to Shariah is not (true) poli�cs.

Hazrat Moulana Maseehullah sahib (RA)

Soon millions of South Africans will be making

their way to the polls to have a say in electing a

new leader, or probably re-electing the old one.

This is part of the so-called democratic process of

election by majority vote.


QQQQ : What is your

view on voting? Is

it permissible for Muslims to vote

in the up-coming elections in our

country?

AAAA : First and foremost, it must be

born in mind that the voting

process used in the so-called democ-

racies of the world today is not a

Shar’ee or Islamic procedure. This is

an invention of the West, a practice

that began over 200 years ago in the

Unites States of America. We are

constrained to add this annotation to

the discussion because Islam has its

own method of electing a leader.

The office of state-leadership in Is-

lam is known as Khilaafah or

Imaamat-e-Kubraa which is the

highest form of leadership to be con-

ferred on a human being. The leader

of an Islamic State represents the

Law of Allah and is regarded as the

vice-regent of Allah Ta’ala on earth.

Such an office is, therefore, a lofty

and sacred position that brings with

it enormous responsibility. (See the

front page article of this edition)

Unfortunately, today the office of

presidency or leadership has become

a means for unscrupulous morons to

enrich themselves and their families

at the expense of misery and hard-

ship to thousands of hard-working

poor and middle-classed subjects.

Secondly, a Muslim is not permitted

to elect or appoint a non-Muslim to

the post of governorship or presiden-

cy. All Muslim Scholars and Jurists

are unanimous on this ruling; hence

we find historically too, Muslim

lands were never governed by kuffar

governors or rulers.

In spite of the above, our view is

that voting in the current elections

will be, according to Shariah, per-missible. In the past great luminaries

such as the former Grand Muftis of

Pakistan and India respectively,

Hazrat Mufti Muhammad Shafee

(rahmatullahi alaih) and

Hazrat Mufti Mahmoodul-

Hasan (rahmatullahi alaih), sanc-

tioned the modern form of voting

subject to certain conditions. And of

note is the fact that Hazrat Mufti

Muhammed Shafee (RA) allowed

voting in the context of an Islamic

State such as Pakistan. Even today

the Ulema of the world have permit-

ted voting in order to elect a leader

even in Muslim countries.

In the South African context, where

Muslims will vote in a non-Muslim

country that neither recognises Is-

lamic Law nor governs by it, the

matter will be slightly different. In

our scenario the Muslim who votes

shall need to alter his or her inten-

tion at the time of voting. The Mus-

lim vote within the context of a non

-Muslim country shall be intended

solely for the safeguarding and ac-

quisition of religious rights and

freedom. It is quite possible that in

the election process, if the success-

ful party sticks to its promises,

worldly rights and privileges will

also be procured, but that is second-

ary. Our first and prime concern is

to install a party that would serve

the cause of Islam and protect our

Deeni interests. This, therefore,

should be the intention uppermost

in a Muslim’s mind when casting

that vote. A Muslim should never

intend to support a particular party

in policies that are inimical to the

Shariah of Islam. Such an act is

haraam.

QQQQ : Who should we vote for?

AAAA : We are not in a position to

advocate or promote the cause

of any particular political party for

obvious reasons. However, there are

certain Islamic criterions that can

and must be applied when casting a

vote. From the previous answer it is

evident that our vote should go to a

party who would guarantee protec-

tion of our Deeni interests and grant

further religious freedoms. In addi-

tion to this, we must also take into

account the party that will commit

the least amount of fraud, corrup-

tion, and abuse of resources. As

stated elsewhere in this publication,

we Muslims have a duty to fight

corruption and the abuse of the God

-given resources of our country. If

we can wage this fight through the

ballot box, then so be it. Such an

endeavour will be regarded as a no-

ble and worthwhile exercise.

QQQQ : Should we support the

Muslim party known as Al-

Jamaah?

AAAA : Al-Jama’ah is definitely a

Muslim-only party and it por-

trays itself as a ‘faith based party’.

This party has given some indica-

tion of its positive role in Muslim

affairs in the country by, for exam-

ple, voicing its opposition to the

Muslim Marriages Bill. Whether

such a move was a political stunt to

woo supporters or a genuine show

of solidarity with Muslims, only

Allah knows. We sure hope it is the

latter. If Al-Jama’ah party meets the

criteria mentioned above then it cer-

tainly merits support at the polls.

Remember that this whole election

is designed to install a party that

will uphold a non-Muslim constitu-

tion. However, it will make some

difference if a Muslim party gains

some seats in parliament, albeit in

the capacity as an opposition or pro-

testing force.

QQQQ : The story of Bilqees the

Queen of Sheba is mentioned

in the Quran. Can we use this sto-

ry as proof that it is permissible

for a female to become a leader of

state, for example, a Queen,

Prime Minister, etc.? With the

present democratic system in our

country it is possible, albeit in the

distant future, for a Muslim wom-

an to be elected as the President.

Will a Muslim woman be allowed

to accept such a post?



AAAA : Firstly, at the time

when she was queen, Bilqees

was not a Muslim. According to the

Quran Shareef Queen Bilqees and

her people worshipped the sun. The

Quran-e-Kareem describes them as

kaafireen and states that they made

sujood to the sun. Further on the

Holy Quran clearly mentions how

she was invited to Islam by Nabi

Sulaiman alayhis-salaam. Allah

Ta’ala then mentions her declaration

of iemaan, when she said: “I have

submitted (as a Muslim) along with

Sulaiman unto Allah, Lord of the

Worlds.”

It is therefore, highly misleading and

totally incorrect to infer or to at-

tempt to prove the permissibility of

female leadership from the story of

Bilqees, for at that point in time she

was not a Muslim. It is not possible

to establish a law of Deen from the

practices of kuffar.

Secondly, there is a principle of Sha-

riah that must be understood: Any

act, law, or ordinance that was given

to the Prophets before can only be-

come part of our Shariah, i.e. the

Shariah of Nabi Muhammad

(sallallahu alayhi wasallam) if our

Quran and Sunnah did not oppose or

abrogate it. If a law that existed in

the Codes of former Prophets was

cancelled by our Shariah, such law

cannot form part of Islam and cannot

be practiced upon. For example, in

Surah Saba Allah Ta’ala informs us

that the Jinn used to build statues

and images for Nabi Sulaiman

(alayhis-salaam). The Arabic word

used in that verse is tamaatheel, plu-

ral of timthaal which means a life-

like statue of a human being or ani-

mal. That was permissible in the

Shariah of Nabi Sulaiman (alayhis-

salaam). However, Our Rasool

(sallallahu alayhi wasallam) prohib-

ited the sculpturing or manufactur-

(Continued from page 2) ing of images and stat-

ues; hence this law of the

former Shariah has been abrogated.

We will use the same principle to

understand the question of a woman

becoming the leader of a state. On

the assumption that it was lawful in

times gone by for a female to be

elected as the leader of a country, it

has to be acknowledged that Islam

has forbidden this. The famous had-

ith of our Rasool (sallallahu alayhi

wasallam) states: “A nation that has

entrusted its leadership to a woman

can never be successful” Another

hadith, narrated by Imam Tirmizhi,

states that when your affairs are

entrusted to your women, then the

belly of the earth is better for you

than its surface’ The Jurists of Is-

lam have used these statements as

evidence for the Islamic ruling that

women may not hold any public

posts or positions. In conclusion, it

will not be permissible for a Muslim

female to run for elections.

QQQQ : With the number of Mus-

lims involved in politics now-

adays, it is possible that one day a

Muslim might become President

of South Africa. If this should

happen, will that Muslim be con-

sidered a true Islamic leader in

terms of Shariah, and will the rel-

evant Laws of Shariah be applica-

ble to such a leader? In other

words, will he be bound by Islam-

ic Law and should he implement

any Law of Shariah will it be val-

id and recognised?

AAAA : Since our country is not gov-

erned by Islamic Law and our

Constitution is not an Islamic one, a

Muslim president in this context

will not be regarded as an ‘Islamic’

leader. However, should a Muslim

ascend to the seat of presidency at

any time in the future, such an indi-

vidual should try his best to pass

ordinances and legislation that are

not in conflict with Shariah and that

do not go directly against the ethos

of Islam. Being in the powerful po-

sition of enforcement and political

authority, the Muslim leader shall

have a greater responsibility to en-

sure fairness, justice, proper law

enforcement, eradication of corrup-

tion and bribery, and the upkeep of

similar noble ideals. These ideals

are common to all religions, not

only Islam. In short, a Muslim lead-

er in whatever level of government

should display noble conduct and

also govern others by it.

QQQQ : We learnt that a Muslim

should never seek a post. So

is running for elections permissi-

ble, for this entails running after

a position?

AAAA : It is correct and this is the

original ruling of Shariah that

seeking a post or position is not per-

missible. However, under this dis-

cussion the Muslim Jurists state that

if a candidate believes that he is

more qualified than other candidates

to fulfil the post, then it will be per-

missible to campaign for that posi-

tion. An example of this is an Aalim

who enters a Musjid and realizes

that there is no one capable of lead-

ing the Salaah. In such a case it is

permissible for this Aalim to go

forward and lead the salaah without

being asked to do so. Refraining to

do this will open the door for un-

qualified and unfit candidates to fill

the vacuum. It was precisely for this

reason that Nabi Yusuf (alayhis-

salaam) requested to be placed in

charge of the country’s finances in

his time, a position that today is

known as ‘Minister of Finance’. He

knew that there was no one more

capable than him to fill the post.

QQQQ : Why do the Ulema not go

into politics and make them-

selves available for election?

Won’t it be a good idea to have an

Aalim in parliament?

AAAA : For this we need to under-

stand the role of Ulema in the

Muslim community. According to

authentic hadith the Ulema are the



heirs of the Prophets. So

their role will be the role of the

Prophets. The legacy of the Prophets

that came down to the Ulema was

knowledge of Deen. Whatever roles

the Prophets fulfilled, the Ulema

will accomplish the same. Our No-

ble Messenger (sallallahu alayhi

wasallam) once said to his Sahaaba:

“You have more knowledge than me

in relation to your worldly matters. I

have been sent only as a teacher (of

Religious matters)” This statement

conveys a unique relationship be-

tween the laymen and Ulema. The

function of Ulema is to teach and

guide their communities in Deeni

matters. The laymen of the commu-

nity will pursue and uphold those

worldly affairs that affect and pro-

tect the community. This is, there-

fore, the unique alliance between

Ulema and ordinary people. So in

politics the same will apply. Mem-

bers of the Muslim public should get

into politics under the guidance and

direct supervision of the Ulema. But

(Continued from page 3) we cannot expect Ulema

to abdicate their position of

teaching and guiding the Ummat by

becoming involved in politics. The

Ulema have to maintain a certain

degree of neutrality in worldly mat-

ters in order to be fair in their rul-

ings and judgments of Deen. By

getting involved in politics such

neutrality will be severely and per-

haps irreparably compromised.

QQQQ : I am a sixth form student

and am considering joining

the police force, however many

Muslim brothers advise me not to

as the Sharia is not applied in the

UK

AAAA : Joining the police force now-

adays does not mean that you

have to implement policies that are

contrary to Shariah. Most of the

activities of the police revolve

around prevention of common

crime and apprehending criminals.

This objective is totally in keeping

with the teachings of Shariah, for

Islam also shares this common pur-

pose. So if you join the police

force with the intention of fighting

crime, it will be a noteworthy ob-

jective and you will be rewarded.

However, during the course of

your police activities, you should

not resort to the malpractices that

some policemen are guilty of, such

as taking bribes or using their au-

thority unjustly to oppress the

weak. In fact, you should avoid all

forms of injustice or abuse of pow-

er. Also intend that should you

make it through the ranks and

achieve senior status in the police

force, you would use your influ-

ence and power to stamp out all

forms of corruption. I am not sure

how much power senior policemen

yield in the UK, but should you

reach the top echelons, insha Al-

lah, you might be able to imple-

ment certain Islamic practices and

forms of discipline. This will be a

wonderful way of propagating Is-

lam. Keep this intention in mind if

and when you decide to join the

force. Also intend that you shall

use your position to assist Muslims

who are in need, or to restore to

the oppressed their rights. These

are all noble functions that are ad-

vocated by Quran and Sunnah.

ing it. In this article we intend

highlighting the difference be-

tween the Islamic form of leader-

ship and leadership as defined by

Western, kuffar law. The Shar’ee

method of electing a leader differs

vastly from that of non-Muslims.

The major factor that influences

the decisions of an electorate as to

which political party they should

vote for is the benefits of life that

the party could or would create.

People look at the party which can

provide extra jobs and housing,

better living standards, increased

subsidies for the needy, free edu-

cation, more health care, reduction

(Continued from page 1) in crime rate, and so forth. All this

can be pinned down to basic mate-

rial benefits. The party that can de-

liver on its promises in this regard

will get the most votes, thus secur-

ing enough seats in Parliament to

become the legal rulers of the

country. It is thus absolutely clear

that the main purpose for voting in

today’s democratic systems is to

secure a comfortable worldly life.

There is nothing spiritual or reli-

gious about this. It is simply a

matter of supporting the side

which butters the bread. Such vot-

ing is not governed by any moral

conscience. There is no religious

or spiritual benefit to serve as a

motivating factor behind these

votes.

For a Muslim, who is bound to

look at the situation from an Is-

lamic perspective, electing a leader

takes on an entirely different hue.

In Islam, if Muslims are able to

elect or appoint their own leader of

state, it is Waajib (incumbent) up-

on them to do so. In the ensuing

paragraphs some interesting facts

of true Islamic leadership are high-

lighted.

THE INSTITUTION OF

KHILAAFAT IN ISLAM

Government is referred to in Shari-

ah as Khilafat (Caliphate) meaning

vicegerency. The individual who is

appointed as a leader of state is

termed a Khaleefa. Since the lead-



er of a country is entrusted with the

noble task of implementing the Law

of Almighty Allah, he is considered

the vicegerent of Allah Ta’~la on

earth. It can thus be gauged how sa-

cred and supreme the office of State

-leadership is in Islam.

THE FUNCTIONS OF AN IS-

LAMIC GOVERNMENT

Where this issue is discussed at

length in the Books of Aqaa-id, the

Ulema of Islam have enlisted the

following major tasks that a

Khaleefa is required to fulfill:

� Execution of the Islamic Justice

System and Penal Code;

� Meting out justice on behalf of

the oppressed;

� Establishment of Eid, Jum’uah,

and the five daily salah; � Waging of Jihad against those

who impede the spread of Islam;

� Erection of Masaajid and

Madaaris; � Enlisting the services of Ulema

to teach Deen and remunerating

them for this service

� Regulation of waqf institutions;

� Overseeing the wealth of or-

phans and widows; � Providing relief to the poor and

destitute;

� Setting up Islamic courts;

� Providing basic amenities to the

subjects of the country without

any discrimination

� Implementing a national pro-

gram for the spiritual refor-

mation and upliftment of the en-

tire nation

These are but a few of the many im-

portant duties a Muslim ruler is ex-

pected to fulfill during the course of

his tenor as Khalifah. Readers can

thus gauge the exalted and superior

status of leadership, and precisely

for this reason has Islam laid down

stringent conditions for Khilafat.

THE KHILAFAT-E-RASHIDA

(Continued from page 4) The institution of Khilafat began

from the blessed time of Hazrat

Abubakr (radhiyallahu anhu), and

continued through the golden era of

the four Khulafaa. Hazrat Abubakr

was undeniably the first Khaleefa in

Islam. The era spanning the leader-

ship of the first four khaleefas, viz,

Abubakr, Umar, Uthman, and Ali

(May Allah Ta’ala be pleased with

them all) is termed Khilafat-e-

Raashida, or the Caliphate of Right-

eousness. The Khilafat of Islam, al-

beit at different levels, dominated

the world for over 10 centuries. A

decline in Islamic belief and prac-

tice, as well as pressure of Kuffar

influence resulted in the Muslims

abandoning Jihad, followed soon by

the decline of Khilafat. Most laws

pertaining to the election of a leader

and government are derived from

this golden era of Islam known as

the Khilafat-e-Raashid, as we shall

outline later.

The Fuqaha have described leader-

ship of state as Imaamat-e-Kubraa

(the major imaamat), in contrast to

Imaamat-e-Sughra or minor

Imaamat which is the imamat for

jamaat salah. The Major Imaamat

has been ordained by Allah as a rep-

resentation of the office of

Nubuwwat for the safeguarding and

management of all Deeni affairs.

The establishment of such an office

in the Ummat is wajib according to

Ijmaa' or the consensus of all Ule-

ma. However, the wujoob here is

alal kifayah, so if a few assume and

subsequently fulfill this responsibil-

ity, the rest will be absolved.

ESTABLISHING THE OFFICE

OF IMAAMAT

In the institution of Khilafat or

Imaamat two groups play an im-

portant role:

� Ahlul Ikhtiyaar or People of

Choice

� Ahlul Imaamat or the candi-

dates for this high office

The Ahlul-Ikhtiyaar are those

equipped with the necessary quali-

fications, who will elect a leader

through mutual consent. The con-

ditions to be found in this group

are as follows:

1) Moral uprightness and integrity.

They should not be people who

openly flout the Laws of Allah

Ta’ala.

2) Knowledge of Islam whereby

one is able to recognize the qualifi-

cations and requisites for Imaamat

in a candidate.

3) Wisdom and experience in po-

litical matters.

The above three conditions are

unique in that they ensure all-

round protection for the Ummah.

In moral rectitude it is ensured

that the individual will be qualified

to elect a leader and will do so

with utmost sincerity, with the in-

terests of the Ummah at heart.

Knowledge of Islam enables one to

establish the credentials and quali-

fications of a candidate and there-

by ensure that a suitably qualified

man is placed at the helm of the

Ummat's affairs. Experience and

wisdom in politics ensure worldly

benefit.

CONDITIONS FOR KHIL-

AFAT

According to the unanimous view

of the Ulema, the person elected as

a ruler of State must be:

A Muslim male adult of sane

mind, knowledgeable in Islamic

matters, upright in morals and

character, experienced and pru-

dent in political affairs, coura-

geous and brave, in possession of

all faculties of physical percep-

tion, sound and healthy in body

and limb.

THE ELECTION PROCESS

In Shariah there are two ways a

leader may be elected to power:

� Through appointment or

nomination of the former (Continued on page 6)


AlAlAlAl----Farouq Farouq Farouq Farouq Q & A PO Box 4280, Korsten 6014, Port Elizabeth,

South Africa

Fax: (041) 457 1326 Tel: (041) 457 1501

Email: [email protected]

SMS: 084 574 9891

Web: www.pedarululoom.co.za

www.askmufti.co.za

Published by:

Darul Uloom Abu Bakr: 240 Haworthia Drive, Malabar, Port Elizabeth ׀ PO Box 4280, Korsten, 6014

ISLAMIC INDICATORS

29 April 2014

28 Jumadul Ukhra 1435

Zakaat Nisaab R4,304.79

Mehr-e-Fa&mi R10,762.48

Minimum Mehr R215.88

Khalifa: The second Caliph of

Islam Umar bin Khattab

(radhiyallahi anhu) was elected

in this manner. Before passing

away Hazrat Abubakr

(radhiyallahu anhu) nominated

Hazrat Umar as his successor.

� Through an election process of

a select group: Prior to his de-

mise Hazrat Umar nominated a

panel of six senior Sahaaba from

whom the new Khalifa was to be

elected. One of the six was Haz-

rat Uthman (radhiyallahu anhu).

When this panel met after the

death of Ameerul-Mumineen,

they unanimously chose Uthman

(radhiyallahu anhu) as the third

Khalifa of Islam.

To summarize the afore-going:

A leader of an Islamic State shall be

elected by a group of such individu-

als who possess knowledge of

Deen, peity, experience in political

matters, and have the interests of

Islam at heart. The number of this

(Continued from page 5) group can vary. It can consist of 6

people or 600. The condition is

that the person they elect must

have the qualifications of Khilafat,

as mentioned above. If an out-

going leader nominates a succes-

sor, such a nominee automatically

becomes the new ruler upon the

demise or resignation of the for-

mer.

It is thus evident that in Islam it is

not necessary for the whole coun-

try to vote in order to elect a lead-

er. Essentially Muslim countries

are obliged to adopt one of the pre-

viously mentioned procedures

when electing a ruler into power.

This has been standard Islamic

procedure since the golden age of

the Khilafat-e-Raashida, and con-

tinued through twelve centuries of

Muslim world domination.

VOTING IN A MUSLIM

COUNTRY

Notwithstanding the above method

of election in Islam, should a Mus-

lim country allow voting en masse

and elect a president or prime min-

ister through majority vote, such an

individual will become a recognized

ruler of the Muslim state. That

election process will be upheld. It

will be obligatory on all citizens of

that country to offer allegiance and

obedience to such a ruler, unless he

degenerates to the level of kufr, for

then he loses his status as a leader.

Notwithstanding this, it is wajib or

incumbent upon Muslim govern-

ments to revert to the age-old Islam-

ic system of electing their rulers, as

outlined in the afore-going para-

graphs. This was the sunnah of Nabi

Muhammed �. Our success lies on-

ly in following the path etched out

for us by the Blessed Rasool � of

Allah Ta’ala.

May Almighty Allah shower his

choicest blessings and salutations

upon that Noble Rasool �.

@AbuBakrUloomPE

IMPORTANT ADVICE ON AFFILIATION TO PARTIES

We are aware that Muslims in South Africa are in some way or other

affiliated to different political parties. We appeal to all Muslims not

to allow such diverse affiliation to affect and break our unity. After

all, we are still one Ummat, regardless of which political party we

vote for. As explained in our answers above, we all share the same

reason for voting: the protection of Islam that serves as our unity

base. Let us not act like some insane kuffar by fighting over worldly

matters. May Allah guide us all to the proper understanding and implementation of Shariah –

aameen

The Holy Quran declares: "Most Certainly, the earth belongs

to Allah. He grants it to whomso-

ever of his servants He wish-

es." (Surah A'raaf, aayat 128)

"Say (O Muhammad): O Allah!

Master of Sovereignty, You grant

dominion (political power) to

whomever You wish and You

snatch away dominion from

whomever You wish." (Surah Aala

Imraan, aayat 26)

The earth belongs to Allah Ta'ala.

The appointment and dismissal of

rulers and governments are by The

Decree of Allah Ta’ala, The Sov-

ereign of the universe. The rise

and fall of political kingdoms and

empires are by The Command of

Allah Ta'ala. When one leader

goes and someone else claims his

seat, it is the Divine Decree of

Allah Ta’ala at work.

Documents

Al Farouq vol 7 no 3