Useful information from Ibn Qudamah's al-Mughni for supporters of the #StayMuslimDontVote campaign

Ibn Qudamah tackles some of the duties of Muslims living outside the borders of an Islamic state. Of particular importance is the relationship of trust that a Muslim should nurture, if he is of Ibn Qudamah's third category below, namely those for whom it is permissible but unnecessary to live amongst non-Muslims. Likewise, for Ibn Qudamah, in the case of the Muslim who enters non-Muslim territory voluntarily and in safety be it for trade or any other reason than as a member of an identifiable fighting force engaged in declared and open warfare.

Section on Emigration 7586 – [Emigration] is leaving the land of disbelief for the land of Islam. God (T) has said (Q. 4:97): {Those whose souls the angels took, having wronged themselves, [were asked]: “What [condition] were you in?” They said: “We were helpless in the land.” The [angels] said: “Was not God's earth wide enough for you to emigrate therein?”} – those verses. It is reported that the Prophet (P) said: “I am innocent of a Muslim [who lives] among the idolaters. Their fires should not be visible to each other,” narrated by Abu Dawud; its meaning is that [a Muslim] should not be in a place where he sees their fire or they his, when it is lit. There are many verses and hadiths apart from these two, that the ruling on emigration stands, unbroken until the Day of Resurrection according the vast majority of the people of knowledge. [Some] people have said that [the period of] emigration has ended because the Prophet (P) said: “There is no emigration after the conquest”; and he said: “Emigration has ended, but jihad and intention [stand].” It has been reported that Safwan ibn Umayyah, when he became a Muslim, was told: “Whoso does not emigrate has no religion.” So he came to Madina, and the Prophet (P) said to him: “What brought you [here], Abu Wahb?” He said: “That whoso does not emigrate has no religion.” He said: “Return, Abu Wahb, to the valleys of Makkah. Stay in your homes. Emigration has ended, but jihad and intention [stand].” Sa'id reported all that. We also have what Mu'awiyah reported, saying: I heard God's Messenger (P) say: “Emigration will not cease until repentance ceases, and repentance will not cease until the sun rises from the West,” narrated by Abu Dawud. It is also reported that the Prophet (P) said: “Emigration will not cease so long as there is jihad,” narrated by Sa'id and others, along with the verses and hadiths which point to it. The meaning requires that it be realised at all times. As for the initial hadiths, what he meant thereby was that there is no emigration after the conquest of a conquered city; and his words to Safwan, that emigration had ceased, meaning from Makkah, since emigration [means] leaving a town of the unbelievers, and if it has been conquered it is no longer a town of unbelievers, so emigration from it ends. Thus it is for every conquered town, emigration from it ends and to it begins. If this holds then, regarding emigration, people are of three types: First, those for whom emigration is required are those who are able to do it, who cannot express their religion, and who cannot establish the requirements of their religion while living with the unbelievers. This requires of him emigration because of God's (T) word (Q. 4:97): {Those whose souls the angels took, having wronged themselves, [were asked]: “What [condition] were you in?” They said: “We were helpless in the land.” The [angels] said: “Was not God's earth wide enough for you to emigrate therein?” Those, their refuge is Hell – an evil end.}  This is a strong warning indicating its necessity, since performing what the religion requires is itself required of whoever is able, where emigration out of necessity of a requirement and its accomplishment; and that by means of which alone a requirement that can be accomplished is itself a requirement. Second, whoever is incapable of it does not have to emigrate, be it due to sickness or being compelled to stay, or weakness in the case of women, children and their ilk. This [person] does not have to emigrate due to God's (T) word (Q. 4:98-99): {except the [truly] helpless among men, women and children who cannot [make] an escape nor find a way out. * Those, it may be that God pardons them; indeed, God is Pardoning, Forgiving.} Nor should it be described as 'preferred' since it is unachievable. Third, the one who it is preferred but not required that he emigrate, because he is able to do it but he can express his religion while living in the territory of disbelief. It is preferred for him so that he might be able to wage jihad against them, also to increase and support the Muslim population, and to finish with increasing, and mixing with, the unbelievers and seeing their wrongdoing. However, it is not required of him since the requirements of his religion can be perform without emigrating. The Prophet's (P) uncle, al-'Abbas, lived [among unbelievers] despite his Islam. We have narrated that, when  Na'im al-Nahham wished to emigrate, his people of Banu 'Udayy came and said to him: “Stay with us, and keep your religion. We will protect you from whoever wishes you harm. And spare us from whatever you used to spare us.” He used to stand by the orphans and widows of Banu 'Udayy. So he delayed a while and then emigrated; and the Prophet (P) said to him: “Your people were better to you than mine to me. My people expelled me and wished to kill me, and your people kept you and protected you.” He said: “O Messenger of God, rather your people expelled you towards obeying God and jihad against His enemy, while my people held me back from emigrating and obeying God,” or words to that effect. 7587 – Issue: He said: “Whoever enters enemy territory in safety should not cheat them of their property nor engage in usury with them. As for the prohibition on usury in non-Muslim territory, we have mentioned it under [the chapter of] usury, in addition to God's (T) word (Q. 2:275): {and He prohibited usury}, along with all verses and hadiths indicating that the prohibition of usury is general, covers usury in every place and time. Regarding cheating them, it is forbidden because they have granted him safety conditional on his desisting from cheating them, and keeping them safe from himself. Even if it is not mentioned verbally, nevertheless its meaning is understood as implied. For that reason, whoever comes to us from them and cheats us, he is deemed to have breached his promise. If this is established, then cheating them is not permitted since it would constitute treachery, and treachery is not approved in our religion. The Prophet (PBUH) said: “Muslims [stand] by their undertakings.” So, if he were to cheat them, or steal from them, or borrow something, it must be understood on the basis that he is forbidden to take it, therefore he is required to return what he took just as though he had taken it from the property of a Muslim.

فصل في الهجرة 7586 – هي الخروج من دار الكفر إلى دار الإسلام. قال الله تعالى {إن الذين توفاهم الملائكة ظالمي أنفسهم قالوا فيمَ كنتم؟ قالوا كنا مستضعفين في الأرض، قالوا ألم تكن أرض الله واسعة فتهاجروا فيها؟} الآيات. وروي عن النبي صلعم أنه قال: "أنا بريء من مسلم بين مشركين، ولا تراءا ناراهما" رواه أبو داود، معناه لا يكون بموضع يرى نارهم ويرون ناره إذا أوقدت. في آي وأخبار سوى هذين كثيرة، وحكم الهجرة باق لا ينقطع إلى يوم القيامة في قول عامة أهل العلم. وقال قوم: قد انقطعت الهجرة لأن النبي صلعم قال: "لا هجرة بعد الفتح." وقال: "قد انقطعت الهجرة ولكن جهاد ونية." وروي أن صفوان بن أمية لما أسلم قيل له: "لا دين لمن لم يهاجر." فأتى المدينة، فقال له النبي صلعم: "ما جاء بك، أبا وهب؟" قال: "إنه لا دين لمن لم يهاجر." قال: "ارجع، أبا وهب، إلى أباطح مكة، أقروا على مساكنكم، فقد انقطعت الهجرة، ولكن جهاد ونية." روى ذلك كله سعيد. ولنا ما روى معاوية قال: سمعت رسول الله صلعم يقول: "لا تنقطع الهجرة حتى تنقطع التوبة، ولا تنقطع التوبة حتى تطلع الشمس من مغربها." رواه أبو داود. وروي عن النبي صلعم أنه قال: "لا تنقطع الهجرة ما كان الجهاد." رواه سعيد وغيره، مع اطلاق الآيات والأخبار الدالة عليها. وتحقق المعنى المقتضي لها في كل زمان. وأما الأحاديث الأول فأراد بها: لا هجرة بعد الفتح من بلد قد فتح، وقوله لصفوان: إن الهجرة قد انقطعت، يعني من مكة، لأن الهجرة الخروج من بلد الكفار، فإذا فتح لم يبق بلد الكفار، فلا تبقى منه هجرة. وهكذا كل بلد فتح لا يبقى منه هجرة وإنما الهجرة إليه. إذا ثبت هذا فالناس في الهجرة على ثلاثة أضرب: أحدها: من تجب عليه وهو من يقدر عليها ولا يمكنه إظهار دينه ولا تمكنه إقامة واجبات دينه مع مقام بين الكفار، فهذا تجب عليه الهجرة لقول الله تعالى {إن الذين توفاهم الملائكة ظالمي أنفسهم قالوا فيمَ كنتم؟ قالوا كنا مستضعفين في الأرض، قالوا ألم تكن أرض الله واسعة فتهاجروا فيها؟ فأولئك مأواهم جهنم وساءت مصيرا} وهذا وعيد شديد يدل على الوجوب، ولأن القيام بواجب دينه واجب على من قدر عليه، والهجرة من ضرورة الواجب وتتمته، وما لا يتم الواجب إلا به فهو واجب. الثاني: من لا هجرة عليه وهو من يعجز عنها، إما لمرض أو إكراه على الإقامة أو ضعف من النساء والولدان وشبههم، فهذا لا هجرة عليه لقول الله تعالى {إلا المستضعفين من الرجال والنساء والولدان لا يستطيعون حيلة ولا يهتدون سبيلا. فأولئك عسى الله أن يعفو عنهم وكان الله عفوا غفورا} ولا توصف باستحباب لأنها غير مقدور عليها. الثالث: من تستحب له ولا تجب عليه وهو من يقدر عليها لكنه يتمكن من إظهار دينه وإقامته في دار الكفر فتستحب له ليتمكن من جهادهم وتكثير المسلمين ومعونتهم ويتخلص من تكثير الكفار ومخالطتهم ورؤية المنكر بينهم، ولا تجب عليه لإمكان إقامة واجب دينه بدون الهجرة. وقد كان العباس عم النبي صلعم مقيما مع إسلامه. وروينا إن نعيم النحام حين أراد أن يهاجر جاء قومه بنو عدي فقالوا له: "أقم عندنا وأنت على دينك، ونحن نمنعك ممن يريد أذاك، واكفنا ما كنت تكفينا." وكان يقوم بيتامى بني عدي وأراملهم، فتخلف عن الهجرة مدة ثم هاجر بعد. فقال له النبي صلعم: "قومك كانوا خير لك من قومي لي. قومي أخرجوني وأرادوا قتلي، وقومك حفظوك ومنعوك." فقال: "يا رسول الله، بل قومك أخرجوك إلى طاعة الله وجهاد عدوه، وقومي ثبطوني عن الهجرة وطاعة الله" أو نحو هذا القول. 7587 – مسألة: قال "من دخل إلى أرض العدو بأمان لم يخنهم في مالهم ولم يعاملهم بالربا." أما تحريم الربا في دار الحرب، فقد ذكرناه في الربا مع أن قول الله تعالى {وحرم الربا} وسائر الآيات والأخبار الدالة على تحريم الربا عامة، تتناول الربا في كل مكان وزمان. وأما خيانتهم فمحرمة لأنهم إنما أعطوه الأمان مشروطا بتركه خيانتهم، وأمنه إياهم من نفسه، وإن لم يكم ذلك مذكورا في اللفظ فهو معلوم في المعنى. ولذلك من جاءنا منهم بأمان فخاننا كان ناقضا لعهده. فإذا ثبت هذا، لم تحل له خيانتهم لأنه غدر، ولا يصلح في ديننا الغدر. وقد قال النبي صلعم: "المسلمون عند شروطهم." فإن خانهم أو سرق منهم أو اقترض شيئا وجب أخذه على وجه حرم عليه أخذه، فلزمه رد ما أخذ كما لو أخذه من مال مسلم.

(al-Mughni / Muwaffiq al-Din Ibn Qudamah)