Part 3
Written by: Mawlawi Ahmad Ali
Regarding matters of creed, ISIS-Khawarij, similar to their predecessors, the earlier Khawarij, have strayed from the balanced creed and methodology of Ahl al-Sunnah wa’l-Jama’ah. They denounce Muslims and Mujahideen as disbelievers over issues that do not equate to disbelief, some of which are permissible and lawful in Shariah.
For instance, in the time of Ali (RA), the Khawarij began to excommunicate the Companions (Sahabah) over a matter that was not a sin but rather a lawful and desirable action, which was reconciling differences among Muslims.
Similarly, the ISIS-Khawarij labels the muhjahideen of the IEA as disbelievers for actions that are either mere propaganda or issues that do not constitute disbelief and are not even unlawful. For example, in the 39th issue of “Voice of Khorasan” magazine, they claim, “The Taliban are agents of the global disbelieving system.” This statement is completely against the truth, a blatant lie, and obviously baseless.
The leadership of the Islamic Emirate of Afghanistan (IEA) was not chosen through general democratic elections as per the global system but, rather, through the Shariah-based pledge of allegiance (bay’ah) conducted by the Shura of Mujahideen’s leadership council (Shura Ahl al-Hal wa’l-Aqd).
All collective decisions are made through consultation in light of Shariah, not through parliamentary votes. Their judicial decisions are based on the Quran and Sunnah as interpreted by Hanafi jurisprudence. Appointments and removals are carried out through consultation, based on merit and performance, under Shariah rules, with no need for parliamentary voting or approval.
In the field of education, the IEA prohibits mixed-gender education and subjects that conflict with Islam. The curriculum does not portray Islam merely as an individual matter but as a comprehensive way of life.
Institutions promoting secularism, liberalism, irreligion, democracy, immorality, homosexuality, heresy, and atheism are prohibited. While the global secular system views these as virtues, labeling such societies as “civilized,” the Islamic Emirate rejects these, allowing only those educational and religious institutions that promote virtue and eradicate vice.
Alhamdulillah, the Islamic Emirate of Afghanistan (IEA) is a blessed Islamic system on a global level, free from this corruption and impurity. Here, every organization for preaching, madrasa, center for guidance, and educational institution that spreads virtue and prevents vice is permitted and encouraged.
The foreign and domestic policies of the Islamic Emirate are formulated and implemented in light of Shariah. We do not see any policy that goes against Shariah. Administrative affairs have some flexibility in Shariah, allowing changes according to time and place.
However, even in administrative matters, adopting anything contrary to Islamic guidance is impermissible. Therefore, we do not observe any administrative measures that contradict Islamic principles.
Regarding membership in international organizations such as the United Nations, if such membership and participation are within the bounds of Shariah, then there is no harm. In fact, joining a coalition or organization of non-believers to achieve lawful and legitimate objectives can sometimes be not only permissible but even praiseworthy.
For example, before the Prophet (PBUH) was commissioned as a Prophet, an alliance called “Hilf al-Fudul” was formed in Makkah in the house of Abdullah ibn Jud’an, where some Qurayshi tribes gathered to pledge mutual support for justice. The Prophet (PBUH) also attended this alliance along with some of his uncles.
Even after prophethood, the Prophet praised this alliance, stating that it was more beloved to him than red camels (a valuable asset) and that he would still join such a pact if called upon in the Islamic era.
This demonstrates that joining the alliances of non-believers for lawful objectives is permissible, but accepting their illegitimate demands or principles is not permissible in Shariah. When did the Islamic Emirate ever accept un-Islamic demands or principles from the United Nations or any other international organization?
Maintaining just connections with non-believers or participating in their gatherings for lawful and legitimate purposes is proven from the life of the Prophet (PBUH). As mentioned in “Ar-Raheeq al-Makhtum”, Allama Mubarakpuri (RA) states:
“وقع حلف الفضول في ذي القعدة في شهر حرام، تداعت إليه قبائل من قريش: بنو هاشم، وبنو المطلب، وأسد بن عبد العزى، وزهرة بن كلاب، وتيم بن مرة، فاجتمعوا في دار عبد الله بن جدعان التيمي لسنه وشرفه، فتعاقدوا وتعاهدوا على ألايجدوا بمكة مظلوما من أهلها وغيرهم من سائر الناس إلا قاموا معه، وكانوا على من ظلمه حتى ترد عليه مظلمته، وشهد هذا الحلف رسول الله صلى الله عليه وسلم، وقال بعد أن أكرمه الله بالرسالة: لقد شهدت في دار عبد الله بن جدعان حلفا ما أحب أن لي به حمر النعم، ولو أدعي به في الإسلام لأجبت”
Translation:
“The Hilf al-Fudul took place in Dhu al-Qa’dah, a sacred month. Several tribes of Quraysh, such as Banu Hashim, Banu al-Muttalib, Banu Asad bin Abd al-Uzza, Banu Zuhrah bin Kilab, and Banu Taym bin Murrah, gathered in the house of Abdullah bin Judan al-Taymi due to his age and honor, pledging that they would stand with anyone oppressed in Makkah, whether a resident or an outsider, until justice was restored. The Prophet (PBUH) witnessed this alliance and, after being blessed with Prophethood, he said, ‘I witnessed an alliance in the house of Abdullah bin Judan that is dearer to me than red camels (a valuable asset). If I were invited to such an alliance in Islam, I would respond.'”
Similarly, when the Treaty of Hudaybiyyah was concluded with Quraysh, the Khaz’ah tribe—though pagan—became allies of the Prophet (SAW), while the Banu Bakr tribe allied with Quraysh. This treaty allowed other tribes to join either alliance. As Ibn Qayyim (RA) mentions in “Zad al-Ma’ad”:
وَدَخَلَتْ خُزَاعَةُ فِي عَقْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَعَهْدِهِ، وَدَخَلَتْ بَنُو بَكْرٍ فِي عَقْدِ قُرَيْشٍ وَعَهْدِهِمْ، وَكَانَ فِي الشَّرْطِ أَنَّ مَنْ شَاءَ أَنْ يَدْخُلَ فِي عَقْدِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دَخَلَ، وَمَنْ شَاءَ أَنْ يَدْخُلَ فِي عَقْدِ قُرَيْشٍ دَخَلَ.
Translation:
“The Khuza’a joined the contract and covenant of the Prophet (PBUH), becoming his allies, and the Quraysh were prohibited from supporting any party against them, while the Banu Bakr joined the contract and covenant of the Quraysh, and the other tribes were given the choice to join whichever side they wanted.”
Later, the Banu Bakr attacked the Khuza’a due to an old enmity and killed some of them, with the Quraysh secretly supporting the Banu Bakr. The Khuza’a, in poetic language, sought the Prophet’s (PBUH) help and demanded loyalty to the covenant, which led the Prophet (PBUH) to prepare for the conquest of Makkah.
The purpose of this discussion is to illustrate that maintaining just relationships with non-believers is neither disbelief nor prohibited, nor does praising Muslims by non-believers for a certain matter constitute disbelief.
To be continued…
