Declaration on the jihad, the application of Sharia and caliphate

In the Name of Allah, Most Gracious, Most Merciful!

Declaration on jihad, the application of sharia and the caliphate
(25-27 May 2012, Moscow – Ivan the Terrible)

This Declaration is a science-based document that regulates a number of pressing issues for the North Caucasus region. On these issues is necessary to formulate a clear position to overcome the existing differences arising in connection with the problems and the new Russian realities. It is therefore necessary to develop a unified holistic principles that could be the basis for the framework of Islamic action in the modern world, a guide for Muslim youth in Russia. Previously, these principles need to be approved at the Moscow conference a group of Ulema of the Ummah , with the fundamental knowledge, known for their pure divine thoughts and commitment to the true Islam. Young people must positively accept such views, to take them seriously and wisely, honestly and objectively evaluate them. These principles should be a great help for young people, promote vasatyyi , the basis of the views of the Ummah in the world, the foundation, without which there can be neither worldly nor other (after-) life.

We would like to see this document was a brief, science-based and very clear declaration on Jihad , Takfir , policies, Sharia, and peaceful existence. This document should be close to the works of scientists of the past who have paid great attention to the exact wording and definition of objectives. For the Muslim youth, this document must be some kind of set of principles that reflect the new realities of their lives. Previously, this document must be carefully analyzed ulema ummah who will make any amendments to it, and will bring it to perfection so that the declaration would be a convincing argument for settling disputes (in terms of the interpretation and practical application) issues. Allah knows about the thoughts and intentions, and he directs to the true path.

A. The ban on slaughter .

God has honored man, made ​​him the best in every way, and the addition of respecting his. evidence of God cares about the man is the fact that God has forbidden to attack, kill, behead and injure people. Many verses of the Quran forbid to kill a person (not law), warned against the bloodshed in Islam. Allah has pointed to the fact that violence towards one person is violence against all people. Allah, praise be to Him, said: "If anyone kills a person not in retaliation for [the murder], and the other person [not in retaliation] for violence on the ground, it is equivalent to killing all people. If someone has revived the dead, it is equivalent to the fact that he has recovered all the people. ‘ "al-Maeda," 32.

• Saving souls and blood, a ban on the damage to the bloodshed and the reason for the false is the common denominator of all divine laws, including the previously bestowed . The fact that the existence of mankind and the continuity of the divine mission depends largely on human life , and therefore, this statement is the most important, the primary and indispensable foundation constraining the beginning of man and the existing prohibitions .

A. The concept of Jihad

• The Muslim Ummah was fighting for jihad in Allah’s way . The banner of its power and grandeur floated around the world. Jihad Ummah was a glorious chapter in its long historical record. Swords Muslims were sighted and "knew their place" and their owners are distinguished by high moral character and guided by wise regulations. Swords were never used in such a way to discredit and disgrace of their respective owners. Blood was shed only on the battlefield. Jihad Muslims was never intended to enslave people or to the depletion of natural resources. Jihad was a follow up the right way, conscious and prudent conduct . Jihad urged people in large numbers (in the Qur’an: crowds – approx. translator) believe in Allah.

• In respect of jihad in Islam, we developed a special concept, corresponding to the civilized nature of the Muslim religion, which does not consider Jihad "destructive project" or the "plan of revenge" . Later, Islam has developed an integrated system of jihad , which includes a set of rules, regulations and signs ( criteria ) to help save the civilized role of jihad in Islam. Among the most important provisions and criteria for jihad are the following:

A. In Islam, jihad has many broad and inclusive meaning. Jihad is not limited to the conduct of combat and the use of weapons against the enemy . Reduce the concept of jihad only to conduct the fight , not taking into account the other components ( jihad ), associated with actions to aid the religion of Allah , is incorrect. This approach is often the occasion for slanderous fabrications and inappropriate.

Two. Jihad in the sense of "battle", the "battle", is closely linked to two important conditions – the ability to perform (a task) and the predominance (priority) public interest. Neglect or failure of these two conditions can lead to the fact that young and too exalted for its people can unmotivated actions in a certain place to promote the emergence of a dangerous situation.

Three. Jihad was never an end in itself. Muslims will never start a fight just for the sake of fighting . Jihad in the way of Allah have always been a means of preserving and strengthening the religion of Islam, rise the words of Allah Almighty . Jihad – is one of many means of achieving the great goals and high expectations, and not an end in itself. The Prophet, sallallaahu alayhi wa sallam , in some cases fought in the battle, in others – concluded a truce, in the third – an alliance, in the fourth – back (home), doing without fighting. We know that the Prophet sallallaahu ‘alaihi wa sallam , was in a difficult position during the siege of the fortress of Taif. Among Muslims, were killed and wounded. When the Prophet, sallallaahu alayhi wa sallam , I realized that to take the fortress fail, and continue the siege was useless, he took the wise decision to lift the siege and stop the senseless fighting. He decided to return after a siege of the fortress, which lasted more than forty days. In this regard, Ibn al-Qayyim, may Allaah have mercy on him , said: "If the imam (leader), besieging a fortress, understands that it will not be able to take and make the decision to lift the siege and withdraw, he should not persevere, and Conversely, should abandon it. Perseverance is needed in cases where the benefit outweighs the case of some of its harmful effects .

4. Jihad is an important means of following the people the right way to truth and service to God. Adherence to the people the right way is a noble purpose and high aspirations of appealing to Allah . Finally, follow the straight path precedes jihad , since the purpose is preceded by the means . If the purpose of contradiction means , are preferred targets . Imam al-Carafa, emphasizing the "Az-Zahir" that jihad is a means and not an end, writes: "The situation (Shari’a) state on both sides – for the (intent) and the media. The objectives include the hajj , and the way (road) to the hajj is a tool. Strengthening of religion, help (her) way – is the goal, and Jihad – a means. " Concluding the discussion of this issue, al-Carafa says: "Despite the apparent obviousness of the fact that the tool does not lead to the goal, so it will be considered a mistake."

5. Jihad is the path of Allah and should not become a disturbance . This is the highest purpose of jihad . If you own the jihad cause confusion turns into incitement aimed at ending the da’wa (propagation of Islam – approx. interpreter) takes people from the truth , scares and alienates young people from the net da’wa , it means that jihad is not fulfilling its highest purpose . Therefore, jihad should stop and abandon him . It is the right way to follow and serve God in the interest of the person. Lift people out of darkness into the light – that is an end in itself. To save and protect people from sins , send them to the path of obedience and humility , to rescue people from the fire of hell and lead them into paradise – here is a great destination (of Islam). Otherwise, why the Prophet, may Allah bless him and greet him, was nearly killed because of his desire to lead his people on the right path and desire to convert people to Islam? The Quran says: "Maybe you’re upset to death because they do not believe in these stories (ie the Qur’an)? ‘ "Cave", 6. What is the benefit of Islam and the community could learn from conversion to Islam located on his deathbed, a Jewish boy , after he blessed the Prophet, peace be upon him peace and prayer of Allah? What benefits can the community learn from the conversion to Islam on his deathbed, located Abu Talib?

6. Keeping people on the right track – is the foundation. Jihad is the only part of the framework. Therefore, the conquest of the Prophet’s Companions, may Allaah be pleased with them God , the new countries, was an act committed by those who led the people in the right direction, but are not tyrants . It was the conquest of mercy , not vengeance . The companions were mixed with the local population, joined with him in marriage, committing acts of sale. As a result, local people loved Islam, and people began to accept Islam in large scale ( in droves ). Jihad in Allah’s way , although it is the greatest virtue, however, represents only one of the many requirements of Islam, one of its many options. It is therefore unacceptable to reduce Islam to jihad and to equate Islam with jihad , and jihad – to Islam. To reduce Islam to jihad – means to exclude many obvious alternatives to the prophetic, underpinned by a divine revelation .

7. The legitimacy of jihad in the sense of "battle", " battle "depends on the prevailing interest carried out and adopted in the calculation of benefits. If a fight (battle) is fraught with disastrous consequences disproportionate to the ongoing interest, then it is prohibited, and the Imams (leaders) should not engage in battle. Al-Shatybi in this regard, said: "If it is proved that any provisions in the interests of people a (committed) actions are justified, because in this is the purpose of issuing such regulations, and if any question secretly and explicitly based on a legal basis, there are no complications in this case, no. If, however, corresponds to the explicit (target), and the interest (profit) comes into conflict with it, then this action is wrong and illegal. The fact that legal actions are not an end in itself. They are related to other issues, such as the meanings of these actions and the interests for which they (actions) are permitted. " The same idea is confirmed by Ibn Taymiyya: "If the interest (profit), and adverse effects experienced or contradict each other, the existing rules although it contains a reference to the need for profit and non-adverse effects, read as well as the need to review the existing objections (counter). In that case, if the loss of revenue, and possible adverse effects outweigh other considerations, this action is not a commandment, and shall be prohibited, provided that the harm caused to them, will be greater than the benefits. "

Eight. Murder, assassination, bombings, perpetrated by fanatics in the Caucasus and other regions under the banner of jihad , the fight against apostates , those who are moving away from Islam and loyalty refers to non-Muslims, resulting in a kill Muslims and other people – those for which the Sharia forbids bloodshed and assassination of their property, not the jihad and do not have any relation to it . These actions have nothing to do with Islam , as they lost and are not respected the conditions of lawful and reasonable jihad and its common practice. The fact that the prohibition of Muslims (embraced Islam), to worship their God is the first condition for the lawful and reasonable jihad.

Allah said: "Those who have been unjustly expelled from their homes only for the fact that said:" Our Lord – Allah ". "al-Haj," 40. This should tell the legitimate ruler. When the Muslims were in Makkah, the Prophet, peace be upon him peace and blessings be upon him , did not order them to conduct jihad , and to oppress anyone. When asked about this oath, he said: "Verily, we are not told to do so." Jihad is a measure taken by the authorities to protect the possession and faith and not by individuals, bringing them to the ummah and the damage and lead to disastrous consequences.

9. There is an indissoluble link between the rules of jihad and the analysis of its expected outcomes and impacts . It is established that the correct or acceptable means not necessarily entail a correct judgment (decision) about it. This judgment may be made ​​only after analyzing the possible outcomes and consequences of an action. Al-Shatybi in this regard, saying that "analysis of the impact (of any) action is justified and granted in terms of the law (Sharia) matter, regardless of whether they correspond to actions (goals), or contradict them. The fact that the mujtahid will judge the works of those who are entrusted to carry out some action or to abandon it, but after analyzing the consequences of such actions. The action may include a benefit that can be obtained, but it can also lead to disastrous consequences, contrary to the (declared) purpose. In turn, Ibn al-Qayyim said , "The Prophet, peace be upon him peace and prayer of Allah and refused to kill the hypocrites (hypocrites – approx. translator), because such actions (killing) may shy away from a people who will say that "Muhammad kills his companions." Such words can alienate and discourage converts from Islam as well as those who have not yet adopted it. The adverse effects of this much more than the consequence of not killing (hypocrites), and the benefits of failure to kill a lot more than the benefit of the murder. "

10. Specialization Ulema, mujtahids (having the right to make independent decisions on matters of Islamic law – approx. translator) on the practical application of the jihad is an established and undisputed fact in terms of sharia and common sense. From this it follows that the publication of untrained (incompetent) individuals fatwas on theoretical and practical issues in relation to such events and categories as jihad , hakimiyya (the imposition of solutions), loyalty, innocence, the property is nothing but an attempt to usurp the functions of mujtahids , which leads to errors of judgment (provisions), weakens the security in several countries, led to bloodshed of innocent people, confiscating property and inviolable property. There is a big difference and a huge distance between the affairs of mujtahids, and the application of the Sharia, on the one hand, and between the spread of knowledge, judgment and explaining the rules, the priority of da’wa and the art of rhetoric. This said Al-Shafi’i , in analyzing the actions of those who oppose fatwa : "If this were the case so they should act and issue a fatwa on the permitted and forbidden in the opposite case , they should talk about knowledge, but not to publish a fatwa ". Ulema, mujtahids better than anyone else, knows the merit scholars, and his writings and scientific works testify to his deep knowledge, allowing him to make their own decisions on matters of Islamic law.

11. unbelief (‘kufr’) is not an argument that justifies committing aggression against the people, an attack on their lives and property. It is strictly forbidden to obstruct non-Muslims who live among Muslims, those who he ensures the safety of their lives, property and reputation. It can not be done intentionally or under the pretext of an attack (at night), or by dropping the shield or the firing of the catapult. Such actions (if they occurred) would have been an example of the disproportionate application of Sharia law in the other (different) conditions. There are some strong and clear evidence and examples of how to act in such circumstances. Army and the troops in the history of Islam have acted solely in the interests of these people (non-Muslims) , giving the latter an opportunity to learn what is Islam, and thus creating conditions for the spread of them da’wa . Sheikh-ul-Islam, explained that the battle (the battle) in Islam is not carried out because of unbelief (kufr) of the enemy. The purpose of the battle – to repel the aggression. The Message of the battle (the battle) , he wrote: "War, which led the Prophet (sallallaahu ‘alaihi wa sallam) against the Gentiles (27 trips), showed that the aggressors and perpetrators of these acts were pagans. This confirms the fact that the basic principle of relations between Muslims and the pagans – a world, not war. If this principle was the war, the Prophet (sallallaahu ‘alaihi wa sallam) would have acted the same way. But from his biography makes it clear that he never started the fighting. " (Message of the fight, 125).

12. Murder on the basis of his citizenship document or a crying injustice, an act that is detrimental and contrary to Islam. In summary, it should be noted that in those days were instructed to maintain a peaceful jihad , including jihad of the soul, consisted in obedience to Allah. This is indicated by hadith ("among them – the love of their parents’), ("here and fight the jihad for them (parents) " . Sheikh-ul-Islam Taqi al-Din Ibn Taymiyya gave the following definition of jihad , "it includes explicit and covert forms of worship, among them: the love of God, faithful to Him, trust in God, handing him his soul and property, patience, godliness, pronouncing the name of Allah, supported by a business, the heart, da’wa (appeal), argument, language, opinion, conduct, operation, and property. your jihad – is love, loyalty, trust, uttering the name of Allah. As for Jihad by fighting (military jihad ), this satanic deception for the outstanding conditions and requirements. It is appropriate to recall the words of Imam Al-Haramain that "if the fight is only with the purpose of killing and destruction, it is a shameful act." These words referred to the fighting tyrants and despots.

Two. Takfir and the application of Sharia

• ill-considered takfir is a great evil and great danger. How many troubles, adverse effects, and the sad results of such an approach has brought the Ummah! In this issue should not be hasty, those who have a minimum of piety , even in small knowledge , and preserve the peace of mind , those whose hearts are broken, the souls of fear and trembling Hock (from the danger of such a step) . Imam Al-Shavkani, may Allaah have mercy on him , said: "So, shed tears, mourned Islam and Muslims after religious intolerance captured the imagination of most Muslims, who accuse each other of kufr, not from the Sunnah, the Qur’an notes from God and evidence, but because of unbridled religious intolerance. As a result of the damned atana could divide the Muslims and made ​​the word (taught) to force them to each other even in the fact that, like fine dust in the air or desert mirage. O Allah, what trouble is looming over the religion and Muslims! Such a threat to the path of the faithful was not yet!

• Misuse and devoid of meaning takfir against Muslims turns a great evil is fraught with disastrous consequences, and, most important of which – the loss of value of equity . A value of justice requires that the enduring judgment on takfir was trained and competent person. At the same time one who is credited with disbelief (kufr), should have the right to defend itself and to the statement admitted against him injustice. By the deleterious effects Takfir is the justification for the bloodshed in the face, which is attributed to lack of confidence, misappropriation of its property, the separation of the person with his wife, break the relationship between him and the Muslims. He loses the right to inherit, to be a trustee. After his death his body is not subject to bathing, wrap in a shroud, over his prayer is not performed, a ban on his burial in a Muslim cemetery. If such actions are taken with respect to one who does not deserve it, it can lead to a split in the Ummah , bloodshed and misappropriation of property. In addition to adverse effects include loss of defiant possibility of repentance, which causes frustration and reduces the hope of Allah’s mercy.

• inadmissible takfir against Muslims (regardless of whether it is pious or libertine) only on the basis of his words or cases construed as a sign of unbelief. Unacceptable takfir against Muslims without the knowledge of the latter. In this case, you must bring the appropriate arguments, which must be based on certain provisions and to deny the imposition of such a judgment. Ibn Taymiyya said that "nobody has the right to accuse a Muslim of unbelief. If they (Muslims) made ​​a mistake, should be presented and explained the relevant arguments. If it is proved that he (the Muslim) embraced Islam, doubts about it can just fall away after the arguments are put forward and disappear all the suspicions. " Al-Dhahabi said: "Al-Ash’ari is a word that I really like. These words are confirmed by al-Bayhaqi, who heard Abu Hazem al-Abdavi which, in turn, referring to Zahir ibn Ahmad al-Sarhasi, who said: "Shortly before coming to my house in Baghdad, Abu Hasan al-Ash ‘ari invited me to her. When I came to him, he said: "I bear witness that I am not accusing anyone of unbelief from the Muslims. After all, everyone is talking about the one God. Different are the only words that are dressed in their judgment. " Then I said to him: "This is how I profess their faith."

• Similarly, our Shaikh Ibn Taymiyah said in the end of his life: "I am not accusing anyone of unbelief of the Ummah . " He also said: " The Prophet, peace be upon him peace and prayer of Allah said: "Only a believer maintains the custom of bathing." Anyone who adheres to the custom of bathing, a Muslim. " a

The true ulema did not accuse anyone of unbelief of the Muslims.

• Takfir is the exclusive right of Allah, praise be to Him! No one can be punished on that ground. If someone would be punished or oppressed, but there will be no signs of religious intolerance or hatred towards the enemies , then the judgment will be considered takfir based on Sharia, and based on the provisions and principles, such as the difference between a generalization and definition between the smaller and larger proposition as well as extension of the argument.

• Not a single person, even if it is a Mujtahid , possessing knowledge and specialist in da’wa , is not entitled to takfir , to prepare and put forward arguments against anyone. Must be the imposition of a legal (court) judgment ulema who have the appropriate authority, certified by the Supreme kadiem. Make a judgment on the grounds of infidelity and his nobles against individuals, groups, organizations and nations must have deep knowledge of the ulema who work in the judiciary. fact that in respect of disbelief must be made ​​a judgment based on relevant regulations and fit into certain limits. If it is a non-Muslim country, the matter should be dealt with reputable and well known for his knowledge and strength of the positions of the ulema.

• make a judgment on all cases of accusations of unbelief (kufr), and apostasy, not taking into account the different use cases, not at the same time analyzing the different situations and options, is the extreme, resorted to some fanatical persons other than lack of knowledge (ignorance), and blind intolerance Those who believe in their superiority over others.

• The manifestations of friendship towards non-Muslims, such as the examination of patients (among them), good attitude, they prepodnoshenie gifts, greetings, with the addition of their offspring, with some success, with recovery (from illness) – all this is not a taboo business. On the contrary, we are talking about the manifestation of morality to which Islam calls. Sheikh-ul-Islam Ibn Taymiyah said: "You can visit their patients, to congratulate them with a joyous event, they sympathize when misfortune, as saying al-Murdaui." (4/221).

What is meant by "fidelity" ("devotion")? This concept is associated with loyalty or devotion to faith and religion, but (paradoxically) it, it becomes the basis for the allegations of infidelity who follows this . It is known that the issue of excessive loyalty (loyalty) and the abdication was typical mainly for the Kharijites , who built his doctrine (madhhab), assuming that it is the sixth pillar of Islam . At this critical of Imam Ahmad ibn Hanbal, may Allaah have mercy on him. In his book "The Book of Sunnah", he wrote that "fidelity and renunciation (in this interpretation) is heresy."

The group departed the Kharijites (of Islam) is in the interpretation of the concepts of devotion and renunciation . It is believed that the right in this matter, only those who believe in the teachings of their position, is legal accusation of infidelity committing sins, especially mortal sins . Their position in relation to the companions of the Prophet ( sallallaahu ‘alaihi wa sallam ) is the fact that they acknowledged Abu Bakr and Umar and Uthman, and renounced Ali. The concept of "denial" is used most often in relation to actions, not people.

Allah said: "If they disobey thee, say: "I am not involved in what you do! ‘ "Al-Shuar," 216.

The Prophet, peace be upon him peace and prayer of Allah said: "O Allah! I am not involved in what Khalid has done. "

As for loyalty (loyalty) to get good in this world, good communication, find ways of living together in agreement, then this is not a reprehensible act. On the contrary, it is frowned upon. Our Mr. Yousef said the ruler of Egypt: "Appoint me to manage the storage of the earth, for I am – knowing the keeper" . The companions of (Prophet), while the land of Ethiopia, swore allegiance to al-Nazhashi before taking them to Islam, since he was a true Christian ruler. Therefore, there is no disagreement as to whether or not allowed to commit this type of oath (of loyalty). Al-Fakhr Ar-Razi, in his "Great interpretation," results in this regard the words of Allah: "Let believers not take a close infidel than believers. And who does this, that with God there is nothing in common, unless you’re afraid of them. " ‘Alu’ Imran ‘, 28.

He also mentioned a third type, which is forbidden, but it does not apply to kufr. This is a good relationship with them in the riot and damage to the Muslims. This is stated in Sura "The test": "O ye who believe! Do not have a friendship with my enemy and your enemy. You are offering them friendship, but they rejected the truth before that was you. They expel the Messenger, and you … (for what you believe in Allah, the Lord). " "al-Mumtahina" 1. In the history of Ibn Khatib Abu Balta’a, may Allah be pleased with him, says that "the He sent a letter to the enemy, it was a question about plans for the campaign and the Muslim conquest (infidels). This man was neither wrong (kafir) or Kharijite. He was reproached for this act, and he got an apology.

Four imams agree that if a Muslim is a scout (spy) wrong, it can not be wrong (kafir), if he did not accept kufr (infidel was not out of conviction). This is explained Imam Al-Shafi’i, peace be upon him the grace of Allah.

Thus, fidelity (devotion) is of three kinds: permitted (and sometimes becomes necessary, mandatory or desirable – depending on the goals and needs); disbelief if it is a conviction, the forbidden, but not disbelief when it comes to immorality, which deals and Muslim and non-Muslim.

Loyalty (loyalty) requires close, like the hadeeth of Asma. It is reported that Asma ‘bint Abu Bakr al-Siddiq, Allah be pleased with them both, said: "(At the time) came to me, my mother, who lives in the Messenger of Allah (sallallaahu ‘alaihi wa sallam) was mnogobozhnitsey, and I sought the advice of the Messenger of Allah (sallallaahu ‘alaihi wa sallam) saying, "come to me, my mother, who wants something, so should I keep in touch with her?" He replied: "Yes, you should do it . " (al-Bukhari, Muslim)

• Congenital or thrust characteristic of human love to the family of non-Muslims are not against the concept of support and innocent (justification), except when it comes to non-fulfillment of duty or to commit a prohibited act. Allah said: "[However, blood] family closer together [on inheritance] according to the Scriptures of God . ‘ "al-Anfal," 75.

• Do not manifestation of hostility toward non-Muslim, if the latter belongs to the Muslims peacefully, especially if it is in the process of da’wa , or calling requiring a friendly relationship. Judgment of acquittal on this account shall be made ​​after the proof of innocence, and warnings. Need to declare the innocence of (a person) and its nothing to do with that or other violations, such as the worship of Allah is not (in all cases).

• You may contact the local court in the absence of a legitimate alternative, sufficient to return the rights and recognition of the unfairness of the (previous) decisions. This does not contradict the principles of faith, does not detract from the need to perform duty. It is important that claims made in court, were legitimate, and handed down judgments consistent with the truth. The ulema

found that lack of confidence manifests itself in the fact that the forbidden is permitted, but not in action. Such an interpretation is given by Ibn Abbas and other ulema.

Three. Caliphate

Great Imamate is one of the greatest goals of religion (Islam). It replaces the prophecy in the protection of religion and politics in determining the (worldwide) with respect to it (the Imamate). The desire to create it depends on the existing capacities and capabilities .

– If, during a time of supreme ruler does not appear (because of weakness or failure), then confirmed by further agreement on the way , points to the inadmissibility of separation of religion and the desire (the efforts of ulema and reformers ( conciliatory )) define the goals of unity and union According to the available opportunities and potential. This will bring the timely implementation of good deeds and keep an agreement on the basics of Islam. As an example, the Organization of Islamic Cooperation (up to 2011 – Organization of the Islamic Conference-note, the translator). This organization is a form of unity and cohesion. This principle was proclaimed Al-Sinhori after the fall of the Caliphate, the Caliphate was a form of solidarity, support, faith, peace, resistance to aggression, the contracting. Most of the questions have nothing to Imamate to do with behavior directed at the gap (of relations), they are connected with the spiritual conviction, as was said of al-Gayasi.

Ijtihad is open to those who are busy looking for the best forms (of thoughts). Military action (the fight) is not an optimal choice of action, especially now in the era of weapons of mass destruction, the use of which conflict with the mission of Islam and other world religions.

After the first century, Muslims are not united in one state. There are state Idrisov in Morocco, the Umayyads in Andalusia. People were no war in the name of creating a single caliphate. Damage caused by acts of war, more than the absence of a single caliphate.

4. Patriotism and peaceful coexistence

– Patriotism, belonging to their homeland, are not traits that manifest themselves only in times of war and disaster. This – the properties of the human soul, through which human relationships are built with other people – his compatriots who share his love for the motherland. Thus, people co-exist with Muslims and non-Muslims in the interests of Homeland, strengthening its force and power.

– It is unacceptable to commit violent acts against non-Muslims, to encroach on their property, as belonging to (a) country and the coexistence of its land in the spirit of Islam, requires a fair and kind treatment to all its residents. After all, they all (as citizens of one country) have the appropriate rights, even confessing not our religion. History is the best evidence of fair character of Islam against the infidels, who live among Muslims, and being under the rule of Islam .

– Justice of Islam and Muslims, (peacefully), coexisting with the people of Scripture (Jews and Christians – a comment. interpreter) is so obvious that surprised even the latest (People of the Book). Islam forbids oppressing them, and prescribes to treat them fairly, to be kind and merciful to against them. Islam is not just left them to practice their religion"There is no compulsion in religion" ("al-Baqara," 256) – but also points to the need to protect these people, protect their reputation and guarantee their rights. Islam enjoins Muslim ruler to protect their churches, temples, monasteries and other places of origin (their) worship , as referred to in the Treaty of Protection ("’al-Simma AAA"), thereby protecting their scripture (possibly refers to the Old and New Testaments – approx. interpreter) and fulfilling the promise of their protection.

– You must respect the laws of the country in which Muslims live, guided by these laws, religion relevant, given the fact that these laws reinforce the values ​​of justice, human dignity, respect for human rights. The principle of peaceful coexistence and tolerance of other religions are a law for Muslims and non-Muslims in Islamic countries, as well as the law for Muslims and non-Muslims in non-Islamic countries. The same law existed at the time of the Companions of the Prophet, peace be upon him peace and prayer of Allah , who lived in Ethiopia. Companions of the Prophet, peace be upon him peace and prayer of Allah , lived in Ethiopia, without violating local laws, not violating the sovereignty of this country, and without prejudice to its security. However, they retained their faith in one God, observe the Sharia , it is wise maintaining good relations with the local population. The hadith transmitted by al-Bayhaqi and others applicable to the situation of minorities (we are talking about how to fix it myself ) It says: "Oh, Fudeyk, performs a prayer, pay zakat, expelling evil dwell among his people wherever you want! "

Muslims are obliged to treat all people with good intentions. Allah said: "Tell people good. ‘ "al-Baqara," 83. In one hadith says: "And stick to good behavior in dealing with people." In another hadith says: "A Muslim – is someone who does not cause harm to its people language and their own hands, and Mujahid – is the one who gives all the power and soul in obedience to Allah. "

Note the word people , which includes both Muslims and non-Muslims. The basis of the relationship to non-Muslims based on the peaceful intentions and love between people. The Hadith says: "Do not none of you believes until he loves for his brother what he loves for himself." In interpreting this hadith al-Hafiz Ibn Rajab said: "The Brotherhood referred to in this hadith refers to all mankind." Of the same opinion and Imam al-Nawawi. The relationship between people and nations based on justice – as it says in the Qur’an: "Allah has commanded to be just and do good works." We must do good, to give food to the needy, give to the poor of their money in the name of unity and solidarity in society. Should relate to other faiths a friendly and loving. Allah said: "Allah does not give you a ban on those who fought not against you on account of religion nor drove you out of your homes, their benefactor and be fair to them, – Allah loves the just! ‘ "al-Mumtahina" , 8.

Allah said: "There is no compulsion in religion!" and ordered to greet people.

One man asked the Messenger of Allah (sallallaahu ‘alaihi wa sallam): "What is the best manifestation of Islam?" He said: "The best is that you feed the people and welcomed those who know and who do not know . "

Therefore, the foundation of Islam is to call (to the path of God) that is better. Prominent Ulema, Imam, Sheikh Al-Tahir Ibn Ashur said in his valuable interpretation, that the sacred verse mentions three means call ( da’wa ). "Invite to the way of the Lord with wisdom and beautiful preaching, and fight a dispute with them the best. ‘ " An-Nahl, "125.

Ibn Ashur said: "Anyone who follows the path of the Prophet (sallallaahu ‘alaihi wa sallam), directing people and pointing to the proper behavior of the people should follow three things: wisdom and good admonition (sermon) and discussion (dispute) with the help of which is better. Otherwise, such a person will deviate from the Muslim customs (Etiquette) and will not be worthy of doing politics of the Ummah . And this – the danger of the interests of the Ummah . (Ibn Ashur, "Al-Tahrir AGP-Tanvir," 1/334).

This religion is mainly spread through dialogue (conversations), rather than by force. In the first century of the Hijra Patriarch Yasua Jafa wrote a letter to Simon, Metropolitan, in which he expressed his surprise that Christians renounce their religion. He further said: "They (the" Muslims ") does not compete with the Christian faith, but rather treat it with sympathy, they worship the saints of our God, donate to churches and monasteries. Why did Christians abandon their faith? "

Such is our advice to our brethren. It was then that we believe. Correct yourself, follow your religion, your neighbors, read – Muslims and non-Muslims. The ulema have agreed that non-Muslim neighbor has a right to live next to you, must be respected, must be surrounded by your concern. Spread the message of peace, teach your children to love and harmony. It will cover both Islam and prosper!

– Islam – the religion of openness , cooperation and coexistence with other faiths. Islam does not advocate the isolation does not support the monks, and based on the belief in the need for dialogue, fruitful and constructive cooperation, peace, based on the law of mutual deterrence. Islam proclaims the principle of mutual deterrence, rather than a clash of civilizations.

– Co-existence and dialogue between civilizations is one of the manifestations of the principle of peaceful civilization of mutual deterrence, the basis prescribed by Islam for regulating relations with other civilizations. Such an approach is the basis objectives of inter-civilizational aspirations – the development of the Earth and its efforts to combat corruption. "If God did not restrain some people by others, then the earth would come to the disorder. But Allah is merciful to the worlds! ‘ "al-Baqara," 251.

– The true sovereignty of the world’s various nations and civilizations – it is the sovereignty of morality (ethics), principles and values, rather than the rule of strength, power and violence. Based on this postulate, we believe in the need for peaceful coexistence in the interaction, rather than a clash of civilizations, in their containment, and not in the fight between them.

This Declaration was adopted at the International Theological Conference "Islamic radicalism against the doctrine" (25-27 May 2012, Moscow – Ivan the Terrible), organized by:

International Center "Vasatyyya" (Kuwait), the Russian Center "Vasatyyya" (Moscow), International Union of Islamic Scholars (Qatar), supported by the Regional Public Foundation. A. Kadyrov the Hero of Russia, and with the assistance of support for Islamic Culture, Science and Education

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