Continuation of the explanation of the author's statement: "It is obligatory for the Imam to appoint a judge in every region"

The Shaykh : We have previously stated that this is a collective obligation (fard kifayah); if enough people perform it, the obligation falls off the rest. This applies to the appointment itself. However, for the person to whom the request is directed, it is an individual obligation (fard 'ayn), provided it does not prevent him from doing something more important. Understood. Good. We also stated previously that the one addressed in this matter is the Imam. We said that the Imam is the Caliph who succeeded the Prophet (peace and blessings be upon him) in his community in four matters: knowledge, action, calling others to Islam, and governance. Yes. We asked your permission to elaborate on this, and I do not know if you have granted it or not?

The questioner : We have granted it.

The Shaykh : You have granted it. Good. Regarding knowledge, he must possess religious knowledge that enables him to carry out his duties. We said that if he cannot do so, he should appoint a council (battanah) that has knowledge of the Shari'ah and knowledge of reality. The third requirement is that, after deliberation, they must be able to apply reality to the principles of the Shari'ah. It is clear that knowledge alone is not sufficient. Many people have knowledge of the religious sciences, but they do not have knowledge of reality. As a result, they perceive a conflict between reality and the Shari'ah. It is well known that if a believer perceives a conflict between the Shari'ah and reality, he will prioritize the Shari'ah. However, if a man has a broad perspective, he will find that reality does not contradict the Shari'ah. It is clear. Good. We also stated previously that he succeeds the Prophet (peace and blessings be upon him) in action, such that he is a good role model in his religion, his dealings, his morals, his etiquette, his dignity, and all his circumstances. This is because people follow the religion of their leaders. Therefore, you will find that if a school principal is upright, the majority of his teachers, staff, and students will be upright, and the opposite is the case. Personal uprightness is, in reality, a call to good and to the truth. In fact, personal uprightness may have a stronger impact than words. We find that many people speak with a fluent, eloquent, and clear tongue, but they are not taken as a role model because their actions contradict their words. However, when people know that this man speaks from sincerity and that his inner self matches his outward appearance, he becomes a role model for people and a leader. The third is the call (da'wah). We said that this call includes several matters. First, contacting the leaders of disbelief, whether by writing, speaking, or sending a messenger, to invite them to the religion of Allah the Exalted. This means that the conscience of the rulers of the Muslims is not cleared if they remain silent. Rather, they must invite the leaders of disbelief to the religion of Allah the Exalted, following the example of the Messenger of Allah (peace and blessings be upon him). He wrote to the kings, leaders, and governors of his time. He wrote to the King of Egypt, to Heraclius in the Levant, to the King of Iraq, and to others. This is one of the duties of the Imam. If he does not do it himself, he should appoint someone to do it on his behalf. He should form a committee of scholars who will take charge of this matter. They must have knowledge of the Shari'ah and reality, a broad perspective, and good style, presenting the Islamic religion in the best possible way that makes hearts inclined to it, just as it is the religion of fitrah. Also, connected to the call is the protection of Islam. Protecting Islam by defending it with all one's ability. First, by preventing what diminishes Islam or negates Islam. Preventing what diminishes Islam or negates it. This is one aspect. And by preventing the war that takes place from time to time, if it is correct for me to say "from time to time," because the truth is that war has existed between Islam and disbelief since Islam began, is that not so? Good. The war waged against Islam is divided into two types. One is material war with weapons and equipment. I do not think any Muslim would be negligent in this. If they saw the enemy coming to their land to diminish it from its edges, they would rise against them and recognize their enmity. It is obligatory for the Imam and the Caliph to form an army capable of defending against the enemy to the best of their ability. Allah the Exalted said: There is a war with a subtler, more painful, and more severe weapon, which is war in thought, belief, and morals. In thought, they invade Muslims with destructive ideas, taking them either from atheists or from hypocrites. In belief, there are beliefs that sometimes claim to belong to Islam... There are also ideas that come from atheists and heretics. There are beliefs that claim to belong to Islam, beliefs that claim to belong to Islam, deviant beliefs, as we passed through in the Wasitiyyah Creed, in the five principles in which the people of the Sunnah were moderate between the sects of this Ummah. These corrupt beliefs must be fought. Third: war through morals. War through morals is also difficult. Why? Because souls are inclined to what this group calls for, which casts its sparks, and I do not say its lights, casts them upon people of honor and high morals to destroy their honor and morals. This is manifested in the media, in visual, written, and audio media. Therefore, you will find the enemies of Muslims invading Muslims with such things. Reflect on their newspapers, reflect on their radio broadcasts, and reflect also on the magazines they publish among Muslims with fashion designs. I do not say these designs are new to our fashion and that using them contradicts our customs, but I say that sometimes they contradict the Shari'ah dress. They contradict the Shari'ah dress. So Islam must be protected from these things. There is also a third or, more accurately, a fourth thing by which they invade Muslims, which is acquisition. Acquisition, whereby they lure people into gambling (maysir) and usury (riba) and other things through many methods. So it is obligatory. Protecting the Islamic religion includes clarifying the stance against this second war, which is the war of the three things: thought, belief, and morals, and transactions if we wish. This is by clarifying the corruption of these three things, because clarifying their corruption is breaking the weapons. We break these weapons by clarifying their corruption, and then we bring what is better than them from what Islam brought. Because attacking these weapons without mentioning the alternative is a mistake, a mistake, because people will ask where the alternative is. Therefore, in the Noble Qur'an and the Prophetic Sunnah, there is guidance to this path, which is that when you abolish a wrong, you mention what replaces it from what is right. Allah the Exalted said: This is a wrong, and the alternative is And the Prophet (peace and blessings be upon him) said to the man who came to him with good dates, from whom he used to take one sa' for two sa's and two sa's for three sa's: "Do not do that. It is clear usury. Return it." Then he guided him, saying: "Sell the inferior dry dates (junayb) for dirhams, then buy with the dirhams good dates (junayb), meaning good dates." So this is how the caller (da'i) should act: when he blocks the door of evil for people, he should open a door of good in its place so that people do not fall into confusion. Good. We have now mentioned writing to or calling the leaders of disbelief to Islam. Second, protecting Islam by repelling the material or, if we wish, the sensory and spiritual attacks of the enemies.