Granting Security and Asylum
Importance of Prayer & Ruling of its Abandonment
Facing the Qiblah & Intention in the Prayer
Etiquettes of Walking to Prayer and its Description
Description of Prayer Continued
Description of Prayer Continued
Description of Prayer Continued
Pillars and Mandatory Acts of Prayer
Two Prostrations of Forgetfulness
Supererogatory (Voluntary) Prayers
Supererogatory (Voluntary) Prayers Continued
Times of Prohibition of (Supererogatory) Prayer
Congregational Prayers & Latecomers
Jumu'ah (Congregational Friday) Prayer
Introduction & Commercial and Selling
Selling of Primary & Secondary Commodities
Cancellation Options in Transactions
Cancellation Options Continued
Debt Transference & Guarantor-ship
Mortgaging & Security Deposits
Partnership & Companies Continued
Reviving Barren Lands & Per-Job Wage
Lost and Found Property & Foundlings
Prize Money & Deposits for Safekeeping
Whoever says to a ḥarbi, “I grant you asylum or security,” or “You shall not be harmed,” or the like, 1697 has bindingly given him security.
وَمَنْ قَالَ لِحَرْبِيٍّ: قَدْ أَجَرْتُكَ، أَوْ أَمَّنْتُكَ، أَوْ لاَ بَأْسَ عَلَيْكَ، وَنَحْوَ هَذَا، فَقَدْ أَمَّنَهُ
Granting security is valid by every willing, sane Muslim, whether free or slave, man or woman, because the Messenger of Allah (SA) said, “The blood of Muslims is equal (that is, in qiṣâṣ/retribution and blood money); the right of protection (granting asylum) is extended to the lowest [in status] among them.” 1698
وَيَصِحُّ اْلأَمَانُ مِنْ كُلِّ مُسْلِمٍ، عَاقِلٍ، مُخْتَارٍ، حُرًّا كَانَ أَوْ عَبْدًا، رَجُلاً أَوِ امْرَأَةً؛ لِقَوْلِ رَسُوْلِ اللهِ : "اَلْمُؤْمِنُونَ تَتَكَافَأُ دِمَاؤُهُمْ وَيَسْعَى بِذِمَّتِهِمْ أَدْنَاهُمْ".
The asylum is valid if granted by individual subjects of the Muslim state to small groups, by the commander to the state he was commissioned to fight, or by the imam (caliph) to all unbelievers. Whoever enters their land with their promise of security will have in turn given them a binding promise of security from him. 1699
وَيَصِحُّ أَمَانُ آحَادِ الرَّعِيَّةِ لِلْجَمَاعَةِ اْليَسِيْرَةِ، وَأَمَانُ اْلأَمِيْرِ لِلْبَلَدِ الَّذِيْ أُقِيْمَ بِإِزَائِهِ، وَأَمَانُ اْلإِمَامِ لِجَمِيْعِ اْلكُفَّارِ. وَمَنْ دَخَلَ دَارَهُمْ بِأَمَانِهِمْ، فَقَدْ أَمَّنَهُمْ مِنْ نَفْسِهِ
If they release a Muslim captive on condition that he sends them a certain amount of money, he is required to fulfill his promise. If they stipulate as a
وَإِنْ خَلَّوْا أَسِيْرًا مِنَّا بِشَرْطِ أَنْ يَبْعَثَ إِلَيْهِمْ مَعْلُوْمًا، لَزِمَهُ اْلوَفَاءُ
1697. (A/SM): If the statement could be understood to mean security, it confers security, even it was not intended. If it does not, yet the non-Muslim argued this is what he understood, he should be returned to safety.
1698. (D,N,A. H:Auth) They must honor the asylum given by one of them to the enemy.
1699. This applies nowadays to anyone who receives a visa to enter a country, as well as citizenship or any form of legal residence.
Additionally, due to the UN charter and the treaties among all countries of the world, no one may wage war without having the jurisdiction to withdraw from those treaties. Individuals cannot, thereby, illegally cross the borders of sovereign countries and commit acts of war against their residents.
condition that he must return to them if he fails to fulfill his promise, he must do so, except for a woman, who does not return to them.
لَهُمْ، فَإِنْ شَرَطُوْا عَلَيْهِ أَنْ يَعُوْدَ إِلَيْهِمْ، إِنْ عَجِزَ عَنْهُ، لَزِمَهُ اْلعَوْدُ، إِلاَّ أَنْ تَكُوْنَ امْرَأَةً فَلاَ تَرْجِعُ إِلَيْهِمْ
It is permissible to have truces with the unbelievers if the imam (caliph) finds it beneficial, but this may only be agreed by the imam or his deputy. He (the imam) must then protect them (those unbelievers with whom there is a truce) from Muslims, but not from the (other) warring enemies. 1700 If he fears that they will breach the contract, he must openly terminate it. 1701 If they are taken into captivity by other unbelievers, it is not permissible for (the Muslims) to purchase them. 1702
فَصْلٌ: وَتَجُوْزُ مُهَادَنَةُ اْلكُفَّارِ، إِذاَ رَأَى اْلإِمَامُ اْلمَصْلَحَةَ فِيْهَا، وَلاَ يَجُوْزُ عَقْدُهَا إِلاَّ مِنَ اْلإِمَامِ أَوْ نَائِبِهِ. وَعَلَيْهِ حِمَايَتُهُمْ مِنَ اْلمُسْلِمِيْنَ، دُوْنَ أَهْلِ اْلحَرْبِ. وَإِنْ خَافَ نَقْضَ اْلعَهْدِ مِنْهُمْ نَبَذَ إِلَيْهِمْ عَهْدَهُمْ. وَإِنْ سَبَاهُمْ كُفَّارُ آخَرُوْنَ، لَمْ يَجُزْ لَنَا شِرَاؤُهُمْ
Hijrah (migration) is mandatory for those who cannot openly practice their religion in the abode of war, 1703 and it is recommended for those who can.
وَتَجِبُ اْلهَجْرَةُ عَلىٰ مَنْ لَمْ يَقْدِرْ عَلىٰ إِظْهَارِ دِيْنِهِ فِيْ دَارِ اْلحَرْبِ، وَتُسْتَحَبُّ لِمَنْ قَدِرَ عَلىٰ ذٰلِكَ
1700.He must also protect them from non-Muslim subjects of the Muslim state.
1701.Allah says:
{If you [have reason to] fear from a people betrayal, throw [their treaty] back to them, [putting you] on equal terms. Indeed, Allah does not like traitors.} (al-Anfâl 8: 58)
وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةً فَانبِذْ إِلَيْهِمْ عَلَىٰ سَوَاءٍ ۚ إِنَّ اللَّهَ لَا يُحِبُّ الْخَائِنِينَ
This means that you cannot reciprocate betrayal by betrayal. Being on equal terms here means that you and they should be equally aware of the termination of the treaty.
1702.Since enslaving them would be a violation of the contract.
1703.The Abodes of War, Peace and Treaty
Hijrah does not end as long as the unbelievers are being fought, except from a district after its successful conquest.1704
وَلاَ تَنْقَطِعُ اْلهِجْرَةُ مَا قُوْتِلَ اْلكُفَّارُ، إِلاَّ مِنْ بَلَدٍ بَعْدَ فَتْحِهِ.
Classical jurists classified the world into the abodes of peace, war, and treaty, giving them descriptive names according to the conditions of their times. The treaties signed by Muslim countries, as members of the United Nations and signatories to other covenants such as the Geneva Conventions, make the default classification for the whole world Dar al-‘Ahd (“abode of treaty”), which could also be referred to as Dar aṣ-Ṣulḥ (“abode of conciliation”). Wherever Muslims have the right to practice their religion, the suggested term would be Dar al-Amn (“abode of security”).
1704.Today, the entire world is an abode of Ṣulḥ (conciliation) by default as a result of the United Nations charter. However, Muslims should always be ready to migrate to a Muslim majority land if they fear for their deen (religion) or their children’s deen. Still, there are many nuances regarding Hijrah. For instance, Muslims could stay in a land engaged in war against another Muslim country if they were able to freely practice their deen, since fighting now is usually between countries, not one religion against another. They must avoid aggression against their co-religionists and compatriots.
( Page : no 170)