What is your opinion regarding the statement that women should be prevented from participating in elections due to the difficulty of fulfilling the required Sharia conditions?
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The questioner: I mean, if the prevention were from this, it would be more appropriate for him to hold that view, because it is difficult to fulfill the required Sharia conditions in the context of elections and the chaos that prevails through them.
The Shaykh: No, this is not said.
The questioner: It is not said.
The Shaykh: No, this is not said, because we do not approve of the issue of men’s elections in the first place, let alone women’s.
The questioner: Yes.
The Shaykh: In principle, we do not approve of it.
The questioner: Correct.
The Shaykh: Well, but we say this from the perspective of the lesser of two evils.
The questioner: Yes.
The Shaykh: From this perspective, we said what we said regarding women.
The questioner: Yes.
The Shaykh: And we stipulated what we stipulated, and these conditions are not specific to going out for elections.
The questioner : Yes.
The Shaykh: This applies to any going out.
The questioner : Very good.
The Shaykh: I mean, if a woman goes out to the street, to the market, or even to the mosque, these conditions are necessary. If some women, or many women, or most women do not adhere to these conditions, that is something that does not allow us to change our answer, because most women do not apply these conditions.
The questioner : Yes, yes.
The Shaykh: So what does it mean to change this opinion at that time?
The questioner: Yes.
The Shaykh: I fear, and I fear it greatly, that this suggestion, with no offense intended,
The questioner: Yes.
The Shaykh: is one of the effects of the position of the Najdi scholars in being strict toward women regarding their faces and hands, and we see the Najdi women
The questioner: Yes.
The Shaykh: who are fanatical in their support of their scholars going out, and it may appear from them what is not permissible by consensus.
The questioner: Correct.
The Shaykh: So do we say that it is not permissible for them to go out at all?!
The questioner: Yes, yes, my Shaykh, Glorified is Allah. Yesterday, one of the brothers from Buraydah
The Shaykh: Yes.
The questioner: in al-Qasim,
The Shaykh: Yes.
The questioner: but it appears to me that he is a Salafi, not a Hanbali.
The Shaykh : What Allah willed.
The questioner: Yes, yes, so among the things he said, he said here that most of the people of al-Qasim are not pleased with you, even though they love your books and so on. I said to him, how is that strange? He said, because until now, you have not published books of the Imams of the Da'wah.
The Shaykh : Strange.
The questioner: Glorified is Allah. When we speak about Ibn Taymiyyah and Imam Ahmad and so on, are they not the Imams of the Da'wah?
The Shaykh: But may Allah bless you, we are publishing the Imam of the Imams.
The questioner: Allah is the Greatest—(peace and blessings be upon him).
The Shaykh: Is that not enough for them?
The questioner: Allahu Akbar.
The Shaykh: Is that not enough for them?
The questioner: May Allah reward him with good. He said these are Hanbalis and so on, and they are not pleased with this matter, and I do not know what else.
The Shaykh: May Allah bless him.
The questioner : Allah is the Helper.
The Shaykh: And increase in number those like him.
The questioner: May Allah reward you with good. Well, my Shaykh, I am saying something here, but just for the sake of clarification and suggestion, which may or may not be accepted.
The Shaykh : Please, my brother.
The questioner: Now, my Shaykh, when you said: It is permissible for them to go out with the known condition regarding them, which is that they wear the Sharia-compliant jilbab and do not mix with men, that is first.
The Shaykh: Yes.
The questioner: Then, that they elect the one who is closest to the correct scientific methodology, from the perspective of repelling the greater harm with the lesser, as mentioned before.
The Shaykh: All right.
The questioner: Of course, the speech is clear, my Shaykh, but here, for example, we place it between two objections, assuming such elections take place, or assuming that someone enters in opposition to us, or something of this sort, just for the sake of emphasis, so that it is not thought that this question is not connected to the previous one, where you said before that we do not advise any of the Muslim brothers to nominate himself.
The Shaykh: By Allah, Professor, these reservations have no end.
The questioner: They have no end.
The Shaykh: Because this restriction exists.
The questioner : Yes, I understood you.
The Shaykh: No, this is not said.
The questioner: It is not said.
The Shaykh: No, this is not said, because we do not approve of the issue of men’s elections in the first place, let alone women’s.
The questioner: Yes.
The Shaykh: In principle, we do not approve of it.
The questioner: Correct.
The Shaykh: Well, but we say this from the perspective of the lesser of two evils.
The questioner: Yes.
The Shaykh: From this perspective, we said what we said regarding women.
The questioner: Yes.
The Shaykh: And we stipulated what we stipulated, and these conditions are not specific to going out for elections.
The questioner : Yes.
The Shaykh: This applies to any going out.
The questioner : Very good.
The Shaykh: I mean, if a woman goes out to the street, to the market, or even to the mosque, these conditions are necessary. If some women, or many women, or most women do not adhere to these conditions, that is something that does not allow us to change our answer, because most women do not apply these conditions.
The questioner : Yes, yes.
The Shaykh: So what does it mean to change this opinion at that time?
The questioner: Yes.
The Shaykh: I fear, and I fear it greatly, that this suggestion, with no offense intended,
The questioner: Yes.
The Shaykh: is one of the effects of the position of the Najdi scholars in being strict toward women regarding their faces and hands, and we see the Najdi women
The questioner: Yes.
The Shaykh: who are fanatical in their support of their scholars going out, and it may appear from them what is not permissible by consensus.
The questioner: Correct.
The Shaykh: So do we say that it is not permissible for them to go out at all?!
The questioner: Yes, yes, my Shaykh, Glorified is Allah. Yesterday, one of the brothers from Buraydah
The Shaykh: Yes.
The questioner: in al-Qasim,
The Shaykh: Yes.
The questioner: but it appears to me that he is a Salafi, not a Hanbali.
The Shaykh : What Allah willed.
The questioner: Yes, yes, so among the things he said, he said here that most of the people of al-Qasim are not pleased with you, even though they love your books and so on. I said to him, how is that strange? He said, because until now, you have not published books of the Imams of the Da'wah.
The Shaykh : Strange.
The questioner: Glorified is Allah. When we speak about Ibn Taymiyyah and Imam Ahmad and so on, are they not the Imams of the Da'wah?
The Shaykh: But may Allah bless you, we are publishing the Imam of the Imams.
The questioner: Allah is the Greatest—(peace and blessings be upon him).
The Shaykh: Is that not enough for them?
The questioner: Allahu Akbar.
The Shaykh: Is that not enough for them?
The questioner: May Allah reward him with good. He said these are Hanbalis and so on, and they are not pleased with this matter, and I do not know what else.
The Shaykh: May Allah bless him.
The questioner : Allah is the Helper.
The Shaykh: And increase in number those like him.
The questioner: May Allah reward you with good. Well, my Shaykh, I am saying something here, but just for the sake of clarification and suggestion, which may or may not be accepted.
The Shaykh : Please, my brother.
The questioner: Now, my Shaykh, when you said: It is permissible for them to go out with the known condition regarding them, which is that they wear the Sharia-compliant jilbab and do not mix with men, that is first.
The Shaykh: Yes.
The questioner: Then, that they elect the one who is closest to the correct scientific methodology, from the perspective of repelling the greater harm with the lesser, as mentioned before.
The Shaykh: All right.
The questioner: Of course, the speech is clear, my Shaykh, but here, for example, we place it between two objections, assuming such elections take place, or assuming that someone enters in opposition to us, or something of this sort, just for the sake of emphasis, so that it is not thought that this question is not connected to the previous one, where you said before that we do not advise any of the Muslim brothers to nominate himself.
The Shaykh: By Allah, Professor, these reservations have no end.
The questioner: They have no end.
The Shaykh: Because this restriction exists.
The questioner : Yes, I understood you.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.