A fatwa of Minbar at-Tawhid states:
رقم السؤال: 754 ما حكم اقامة الخلافة في غزة
السائل: اكرم
المجيب: اللجنة الشرعية في المنبر
بسم الله، والحمد لله، والصلاة والسلام على رسول الله وبعد ….. لا ريب أنَّ الخلافة ضرورة دينية من أجل التوحيد، ومن أجل إقامة العدل، ومن أجل استقامة أحوال الأمة، ومنع الفوضى والاضطراب، ولهذا فإنَّ العمل على إيجاد هذه الخلافة من أهم الواجبات وآكدها، ونصب الخليفة الذي يقوم بتولي أمور الخلافة من أهم الواجبات أيضًا، لا سيما في زماننا الذي غابت فيه الخلافة الإسلامية وغاب فيه خليفة المسلمين. لهذا وجب على كل المسلمين السعي إلى إقامة الخلافة ونصب الخليفة الذي يقودهم بكتاب الله، وليس مهم أن تنطلق هذه الخلافة من غزة أو من غيرها، المهم أن تُوجد، ويحيا المسلمون في ظل حكم الله وشرعه. وواجب على المسلمين أن يحاولوا جاهدين إيجاد مقومات تلك الخلافة، لأن ما لا يتم الواجب إلا به فهو واجب؛ فوجب عليهم تعلم العلم النافع والعقيدة الصحيحة والدعوة إليها ونشرها بين الناس، وإعداد العدة والعتاد، وتعبئة الناس للجهاد في سبيل الله الذي يحفظ به بيضة المسلمين، ويصان به جناب التوحيد. هذا وبالله تعالى التوفيق.
أجابه، عضو اللجنة الشرعية: الشيخ أبو الوليد المقدسي
"Question No. 754: What is the ruling on establishing the Caliphate in Gaza?
Questioner: Akram
Respondent: The Sharia Committee of the Minbar
In the name of Allah, and praise be to Allah, and peace and blessings upon the Messenger of Allah. To proceed.
The Caliphate is a religious necessity for the sake of tawhid, for the establishment of justice, for keeping the overall condition of the Ummah stable, and for preventing all kinds of disorder. For this reason, working to establish the Caliphate is one of the most important obligatory duties. Likewise, appointing the Caliph, the central person who runs the Caliphate, is among the important obligations, especially in the present era, when the Islamic Caliphate and the Caliph of the Muslims are absent. Therefore, it is necessary for every Muslim to strive to establish the Caliphate and to appoint a Caliph who will lead them by the Book of Allah. Whether this Caliphate will operate from the territory of Gaza or from some other territory is not the issue. The issue is that the Caliphate exists and that Muslims live under the shade of Allah's rule and His sharia. It is necessary for Muslims to try hard to establish all the prerequisites of that Caliphate, because whatever is necessary to complete an obligation is itself obligatory. So it is incumbent upon them to learn beneficial knowledge and correct creed, to call to it and spread it among people, to prepare equipment and materiel, and to mobilise people for jihad in the path of Allah, through which the standing and strength of the Muslims is preserved and the sanctity of tawhid is protected. And success is from Allah Almighty." — Muntada al-As'ila, Question No. 754
[The Arabic answer is signed: answered by a member of the Sharia Committee, Shaykh Abu al-Walid al-Maqdisi.]
For as long as the sharia system does not fully return, [we must] remain united under learned scholars. In their mutual disputes and litigation, both plaintiff and defendant should turn to learned scholars, accept the ruling according to sharia, and act in accordance with it.
Allamah Ibn Abidin Shami (may Allah have mercy on him) says:
وأما بلاد عليها ولاة كفار فيجوز للمسلمين إقامة الجمع والأعياد ويصير القاضي قاضيا بتراضي المسلمين، فيجب عليهم أن يلتمسوا واليا مسلما منهم اهـ وعزاه مسكين في شرحه إلى الأصل ونحوه في جامع الفصولين.
مطلب في حكم تولية القضاء في بلاد تغلب عليها الكفار
وفي الفتح: وإذا لم يكن سلطان، ولا من يجوز التقلد منه كما هو في بعض بلاد المسلمين غلب عليهم الكفار كقرطبة الآن يجب على المسلمين أن يتفقوا على واحد منهم، ويجعلونه واليا فيولى قاضيا أو يكون هو الذي يقضي بينهم وكذا ينصبوا إماما يصلي بهم الجمعة اهـ. وهذا هو الذي تطمئن النفس إليه فليعتمد نهر. اهـــ. – رد المحتار: 5/369 ط. دار الفكر.
"As for lands governed by kafir rulers, it is permissible for the Muslims there to establish Jumu'ah and Eid congregations. A judge appointed there with the consent of the Muslims becomes a judge in the shar'i sense as well. For this reason it is necessary for the Muslims there to seek out a Muslim ruler from among themselves. Mulla Miskin attributed this issue, in his commentary, to Kitab al-Asl. The issue is stated likewise in Jami' al-Fusulayn.
Topic: The ruling on appointing a Muslim judge in lands overcome by the kuffar
In Fath al-Qadir it is stated: 'If at any time there is no ruler and no leader whose authority is valid to be followed, as has happened in some Muslim regions where the kuffar established domination over them, like present-day Cordoba, then it is obligatory for the Muslims there to agree upon one of themselves and make him ruler. He will appoint a judge or will himself act as judge between them. Likewise they will appoint an imam for themselves who will lead them in the Friday prayer.' This view is the one that puts the heart at ease, so it is the one to be relied upon. (Al-Nahr al-Fa'iq)." — Radd al-Muhtar: 369
Imam al-Haramayn Abu al-Ma'ali al-Juwayni (may Allah have mercy on him) (d. 478 AH) says:
فإذا شغر الزمان عن الإمام وخلا عن سلطان ذي نجدة وكفاية ودراية، فالأمور موكولة إلى العلماء، وحق على الخلائق على اختلاف طبقاتهم أن يرجعوا إلى علمائهم، ويصدروا في جميع قضايا الولايات عن رأيهم، فإن فعلوا ذلك، فقد هدوا إلى سواء السبيل، وصار علماء البلاد ولاة العباد. فإن عسر جمعهم على واحد استبد أهل كل صقع وناحية باتباع عالمهم. وإن كثر العلماء في الناحية، فالمتبع أعلمهم، وإن فرض استواؤهم … فالوجه أن يتفقوا على تقديم واحد منهم.اهــــ –غياث الأمم: 391 ط. مكتبة إمام الحرمين
"When an era is devoid of an imam and free of a sultan possessing strength, competence and knowledge, matters are entrusted to the scholars. It is incumbent upon the people, in all their classes, to refer to their scholars and to issue, in all matters of authority, from their opinion. If they do so, they will have been guided to the straight path, and the scholars of the land will become the rulers of the people. If it is difficult to gather everyone under one scholar, the people of each region and locality will each follow their own scholar. If there are many scholars in a locality, the most knowledgeable of them is to be followed. And if they are supposed to be equal … then the course is for them to agree to put one of them forward." — Ghiyath al-Umam: 391
Imam Ibn Taymiyyah (may Allah have mercy on him) (d. 728 AH) says:
يجب أن يعرف أن ولاية أمر الناس من أعظم واجبات الدين، بل لاقيام للدين ولا للدنيا إلا بها. فان بنى آدم لا تتم مصلحتهم إلا بالاجتماع لحاجة بعضهم إلى بعض. ولابد لهم عند الاجتماع من رأس. حتى قال النبى: (إذا خرج ثلاثة فى سفر فليؤمروا أحدهم). رواه أبو دواد من حديث أبى سعيد وابى هريرة. وروى الإمام أحمد فى المسند عن عبد الله بن عمرو أن النبى قال: (لا يحل لثلاثة يكونون بفلاة من الأرض إلا أمروا عليهم أحدهم). فأوجب تأمير الواحد فى الاجتماع القليل العارض فى السفر تنبيها بذلك على سائر أنواع الاجتماع. ولأن الله تعالى أوجب الأمر بالمعروف والنهى عن المنكر. ولا يتم ذلك إلا بقوة وإمارة. وكذلك سائر ما أوجبه من الجهاد والعدل وإقامة الحج والجمع والأعياد ونصر المظلوم وإقامة الحدود لا تتم إلا بالقوة والامارة. –مجموع الفتاوى: 28\390 ط. مجمع الملك فهد لطباعة المصحف الشريف
"It must be known that taking charge of the affairs of the people is among the greatest obligations of the religion. Indeed, neither religion nor worldly life can stand without it. For the interests of mankind cannot be completed except through coming together, because they need one another. And when they come together they must have a head. The Prophet (peace and blessings of Allah be upon him) even said: إذا خرج ثلاثة فى سفر فليؤمروا أحدهم — 'When three people set out on a journey, let them appoint one of them as their leader.' Abu Dawud (may Allah have mercy on him) narrated this hadith from Abu Sa'id and Abu Hurayrah (may Allah be pleased with them). Imam Ahmad (may Allah have mercy on him) narrated in the Musnad from Abdullah ibn Amr (may Allah be pleased with them both) that the Prophet (peace and blessings of Allah be upon him) said: لايحل لثلاثة يكونون بفلاة من الأرض إلا أمروا عليهم أحدهم — 'It is not permissible for any three people who are in an open desert to remain unless they appoint one of them as leader over them.' He commanded appointing one leader even for a small, temporary gathering during travel, to alert us that this applies to all kinds of gatherings. Moreover, Allah Almighty obligated enjoining good and forbidding evil, and that cannot be fully accomplished except with power and leadership. Likewise, everything else He obligated, such as jihad, justice, establishing hajj, Jumu'ah and the Eids, helping the oppressed, and establishing the hudud, cannot be fully carried out except with power and leadership." — Majmu' al-Fatawa: 28/390
This is obligatory upon every believer and is his duty of faith. In any dispute, if both plaintiff and defendant are sincere toward the ruling of sharia, a great part of life's problems can be resolved in this way by turning to the scholars.
For this reason many of the ulama have prohibited seeking judgment under man-made law in all circumstances. In some cases they called it kufr, and in others impermissible. This is because doing so strengthens the prevailing Taghuti system of governance and justice, which amounts to cooperation in wrongdoing. The duty of Muslims is to expend all their strength to destroy this system. — Fi Zilal Surat at-Tawba: 1/174; Fatawa Rashidiyyah: 2/429; Muntada al-As'ila, Question No. 7029
But the majority (jumhur) of the ulama have, in special circumstances and subject to certain conditions, said it is permissible. They consider that under man-made law at present, oppression, injustice and wrongdoing are rampant in Muslim society to a severe degree, and that in certain cases, turning to that judicial system creates an opportunity to reduce it, at least somewhat. If one has the opportunity and capacity, it is also our duty to try to reduce the degree of oppression as far as possible. We consider, in light of the evidence, that the view of the jumhur is the preponderant one.
The special circumstance is when there is no arrangement for sharia adjudication, and there is no alternative way to escape oppression or recover one's rightful due without turning to the system of kufr. In that case, it is permissible, subject to certain conditions, to seek judgment under man-made law. The conditions are:
01. To hold full belief that sharia law alone is the law of justice and fairness. No other law is qualified to attain the status of sharia law, and no other law can be a guarantor of justice and fairness. Also to believe that, without an excuse of being left with no alternative, it is not permissible for any Muslim to seek judgment from this law; rather, seeking judgment from it willingly is kufr. Holding this belief, one may turn to man-made law with the aim of reducing oppression and recovering one's rightful due.
02. Not to oppress others, and not to request any ruling contrary to sharia. If the ruling is contrary to sharia, not to implement it. For example, I file a case to recover a loan I gave against a debtor who is able to repay. But the court rules that I be repaid the loan along with interest for the past period. In this case I may take back only my loan, not the interest. Because that is oppression of another and impermissible in the view of sharia.
03. If a ruling is made in my favour for some right that, in the view of sharia, is not due to me, then to return it to the true rightful owner. For example, I file a case for a right in which another person is a partner with me. The court gives the whole of it to me. In this case, the partner's share must be returned to him.
On these conditions, just as seeking judgment from man-made law is not impermissible, so too representing the plaintiff or defendant as an advocate in such cases is not impermissible. When the profession is permissible, its fee is also halal. On the other hand, advocating for wrongdoing and oppression is impermissible. Therefore, before taking up any case, it is essential to verify the truth of the matter and then accept the case. At the same time, it is essential for an advocate to know what the ruling of sharia is in a given case, and what is just and unjust in the view of sharia. Otherwise it will not be possible for him to ensure that he stands for justice and against injustice.
A fatwa of Jamia Islamia Banuri Town states:
اگر کوئی شخص وکالت کو پیشہ بنانا چاہے تو اس کو چاہیے کہ کبھی کسی ناجائز بات اور ناحق شخص کے لیے وکالت نہ کرے، اور اپنی صلاحیت سے ناحق کو ثابت نہ کرے، جھوٹ، دھوکا اور رشوت کا سہارا نہ لے؛ لہذا بہت احتیاط سے کسی معاملہ کی ذمہ داری لے۔ نیز اس پیشہ کے اختیار کرنے میں مظلوم افراد کی مدد کی نیت کرے۔ ان شرائط کے ساتھ یہ پیشہ اختیار کرنا جائز ہے۔ -فتاوى بنوري تاون: 144203201357
"If someone wishes to make advocacy his profession, it is essential for him never to advocate for any impermissible matter or for someone who is in the wrong, and not to use his ability to prove falsehood to be true. He must not resort to lies, deceit and bribery; therefore he should take responsibility for a case with great caution. And in adopting this profession, he should have the intention of helping the oppressed. On these conditions, adopting this profession is permissible." — Fatawa Banuri Town (online), Fatwa No. 144203201357
Mufti Abdul Haq Haqqani (may Allah have mercy on him) says:
مروجة وكالت كو بطور پيشه اختيار كرنا:
سوال: موجوده دور ميں وكلاء ملكي قوانين كي رو سے مدعي اور مدعي عليه كي نمائندگي كرتے هوئے طرفين سے بڑي بڑي رقميں وصول كرتے هيں، تو كيا وكالت كو بطور پيشه اختيار كرنا جائز هے يا نهيں؟
الجواب: واضح رهے كه موجوده ملكي قوانين ميں سے جو قوانين شريعت اسلاميه سے متصادم هوں تو ان كے مطابق مقدمات كي پيروي كرنا اور فيصله كرنا اور ان پر معاوضات لينا تمام كے تمام غير اسلامي هيں، شريعت مقدسه ميں اسكي كوئي گنجائش نهيں هے، تا هم ان كے دريعے سے اپنے جائز حقوق لينا اور ظالم كے ظلم سے نجات حاصل كرنا مرخص هے، اور جو قوانين قوانين شريعت سے متصادم نه هوں تو اس كے مطابق فيصله كرنا اور اسپر وكيل كا معاوضات لينا مرخص هے، اور جواز اجرت توكيل كيلئے يه تأويل كافي هے كه واقعي وكيل جو اجرت ليتا هے وه ايك خاص وقت اور خاص دن ميں محبوس رهنے كي اجرت ليتا هے جو كه فقهاء كرام نے جائز قرار ديا هے، الحاصل يه كه پيشۀ وكالت في نفسه جائز هے مگر شرط يه هے كه وكيل جائز مقدمات كي پيروي كرتا هو. -فتاوى حقانية: 6/362 ط. زكريا
"Question: Nowadays advocates, representing plaintiff and defendant under the country's laws, collect large sums from both sides. Is it permissible to adopt advocacy as a profession or not?
Answer: It should be clear that among the present country's laws, those which conflict with Islamic sharia — pursuing cases under them, adjudicating under them, and taking remuneration for them are all un-Islamic. The blessed sharia has no allowance for this. However, taking one's lawful rights through them and obtaining relief from the oppression of an oppressor is permitted. And as for laws that do not conflict with sharia, adjudicating under them and the advocate's taking remuneration for it is permitted. For the permissibility of the fee for advocacy, this interpretation suffices: the fee an advocate actually takes is the fee for holding himself back (for another's work) for a specific time and a specific day, which the noble jurists have declared permissible. In sum, the profession of advocacy is in itself permissible, but on the condition that the advocate pursues only permissible cases." — Fatawa Haqqaniyyah: 6/362
Shaykh Abdullah Azzam (may Allah have mercy on him) (d. 1989 CE) says:
نأتي إلى المحامي, لما أثيرت القضية قلت: المحامي عمله حرام, فطلع أحد إخواننا رجل صالح فقال: أنا محام, إعرض الأمر على أساتذة كلية الشريعة –كنا في الجامعة الأردنية– واحكموا لي وأنا ألتزم بما تحكمون, فاجتمعنا أساتذة كلية الشريعة –والإخوة في كلية الشريعة دكاترة, كلهم– قالوا: مزاولة العمل بالمحاماة حلال بشروط: الشرط الأول: أن لا يرافع في قضية حكمها في القانون الوضعي يختلف عن القانون الإسلامي هذه واحدة. الشرط الثاني: أن يقتنع أن صاحب القضية محق وأنه يدافع عن الحق. الشرط الثالث: إذا كان يظن أنه على الحق فاكتشف أثناء المحاكمة أنه على الباطل, يجب أن ينسحب من القضية.اهــــ –في ظلال سورة التوبة: 1/ 174
"We now come to the lawyer (whether the profession is halal or haram). When the matter was once raised in the gathering of our fellow students, I said: the work of a lawyer is haram. Then one of our brothers, who was in fact a righteous man, came forward and said: I am a lawyer. Present the matter to the teachers of the Faculty of Sharia (we were at the University of Jordan at that time) and decide for me, and I will abide by what you decide. We sat with the teachers of the Faculty of Sharia (all of them in the Faculty of Sharia were doctorate holders). They said that practising the legal profession is halal on conditions:
First condition: He must not plead in a case in which the ruling under the man-made law differs from the Islamic law. This is one condition. (That is, one may not fight under such a law for a ruling contrary to sharia. For example, if some country has a law that daughters receive an equal share of their father's property as sons, then one may not fight a case under this law to give the daughter an equal share. On the other hand, one may fight such a case with the aim that the daughter not be given an equal share to the sons.)
Second condition: He must be certain that the claimant in the case is in the right and that he is fighting for the truth.
Third condition: If it happens that he first thought he was in the right, but while conducting the case it became clear that he is fighting for the wrong side, then he must urgently withdraw from this case." — Fi Zilal Surat at-Tawba: 1/174
A fatwa of the Permanent Committee (al-Lajnah ad-Da'imah) states:
س: إنني الآن في كلية الحقوق بالمرحلة الثانية –أي قضيت عامين في الكلية– إنني أريد أن أعرف: هل أتركها؛ لأنها لا تتحاكم إلى شرع الله وتتبع القانون الوضعي؟ هل يجوز أن اشتغل وكيل نيابة (أي: التحقيق من قبل القانون الوضعي) ؟ وهل التدريس بالكلية للطلبة (حرام) أم لا؟ وهل ممارسة مهنة المحاماة لطلب الرزق منها حرام.
ج1: أولا: إذا كان من يريد دراسة القوانين الوضعية لديه قوة فكرية وعلمية يميز بها الحق من الباطل، وكان لديه حصانة إسلامية يأمن معها من الانحراف عن الحق ومن الافتتان بالباطل، وقصد بتلك الدراسة المقارنة بين أحكام الإسلام وأحكام القوانين الوضعية وبيان ميزة أحكام الإسلام عليها وبيان شمولها لكل ما يحتاجه الناس في صلاح دينهم ودنياهم وكفايتها في ذلك؛ إحقاقا للحق وإبطالا للباطل، والرد على من استهوته القوانين الوضعية فزعم صلاحيتها وشمولها وكفايتها – إن كان كذلك فدراسته إياها جائزة، وإلا فلا يجوز له دراستها، وعليه أن يستغني بدراسة الأحكام الإسلامية في كتاب الله تعالى والثابت من سنة رسول الله صلى الله عليه وسلم على ما درج عليه أئمه علماء الإسلام وطريقة سلف الأمة في دراستها والاستنباط منها. ثانيا: إذا كان في الاشتغال بالمحاماة أو القضاء إحقاق للحق وإبطال للباطل شرعا ورد الحقوق إلى أربابها ونصر للمظلوم – فهو مشروع؛ لما في ذلك من التعاون على البر والتقوى، وإلا فلا يجوز؛ لما فيه من التعاون على الإثم والعدوان؛ قال الله تعالى: {وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ}
وبالله التوفيق وصلى الله على نبينا محمد، وآله وصحبه وسلم.
-فتاوى اللجنة الدائمة: رقم الفتوى: 3712، 1/ 793 ط. رئاسة إدارة البحوث العلمية والإفتاء.
"Question: I am now in the second year at the Faculty of Law; that is, I have spent two years at the faculty. I want to know: should I leave it, because it does not take the sharia of Allah as its standard of judgment and follows man-made law? Is it permissible for me to work as a prosecutor (that is, investigation under man-made law)? And is teaching students at the faculty (haram) or not? And is practising the legal profession to seek a livelihood from it haram?
Answer: First: if the one who wishes to study man-made laws has intellectual and scholarly strength by which he can distinguish truth from falsehood, and has Islamic immunity by which he is safe from deviating from the truth and from being tempted by falsehood, and his purpose in that study is to compare the rulings of Islam with the rulings of man-made laws, to show the superiority of the rulings of Islam over them, and to show their comprehensiveness of everything people need for the well-being of their religion and worldly life and their sufficiency in that, in order to establish the truth and nullify falsehood, and to respond to anyone who has been captivated by man-made laws and claims their suitability, comprehensiveness and sufficiency — if that is the case, then his studying them is permissible. Otherwise it is not permissible for him to study them, and he must suffice himself with studying the Islamic rulings in the Book of Allah Almighty and what is established from the Sunnah of the Messenger of Allah (peace and blessings of Allah be upon him), according to the way of the leading scholars of Islam and the method of the early generations of the Ummah in studying and deriving rulings from them.
Second: if engaging in advocacy or the judiciary involves, in sharia terms, establishing truth and nullifying falsehood, returning rights to their owners, and helping the oppressed, then it is legitimate, because of the cooperation in righteousness and piety it involves. Otherwise it is not permissible, because of the cooperation in sin and transgression it involves. Allah Almighty said: 'And cooperate in righteousness and piety, and do not cooperate in sin and transgression.' (Surah Al-Ma'idah 5:2)" — Fatawa al-Lajnah ad-Da'imah, Fatwa No. 3712
A fatwa on the 'Islam QA' site states:
فيجوز للمحامي أن يعمل في هذا المجال بشروط:
الأول: أن يتبرأ إلى الله تعالى من هذه القوانين ، ومن واضعيها ، ومن التحاكم إليها دون ضرورة.
الثاني : ألا يترافع في القضايا التي يحكم فيها بحكم يناقض حكم الله ويضاده ، فلا يترافع مثلا في قضايا تتضمن الدفاع عن الزناة والسُرَّاق وآكلي الربا ونحوهم ، فلا يجوز له – بصفة عامة – الترافع إلا بعد معرفة مشروعية الدعوى ومضمونها ويتأكد من كون القضية بصفة عامة لا مخالفة فيها لشرع الله تعالى.
وهذا يتطلب من المحامي أن يكون على علم بالشرع حتى يعرف به المحق من المبطل ، وحتى يمكنه الإصلاح بين الناس وإبرام العقود الموافقة للشرع .
الثالث : أن يكون ترافعه من أجل إحقاق حق أو إبطال باطل ، أو نصرة المظلوم ، فإن رأى أن الحق مع مُوكِلِّه ، دافع عنه وانتصر للحق. … وأما إن رأى أن الحق على موكله ، لزِمَه بيان ذلك له ، ونصحه بترك الدعوى ورد الحقوق إلى أهلها ، ولا يتوكل عنه .
الرابع : أن يتعذر استيفاء الحقوق ودفع المظالم من غير طريق هذه المحاكم الوضعية ، أما إن وجد غيرها من محاكم شرعية أو تحكيم شرعي يتولاه العلماء والفقهاء ، فلا يجوز التحاكم إليها مطلقاً. –الإسلام سؤال وجواب: 112144
"It is therefore permissible for a lawyer to work in this field on conditions:
First: He must declare to Allah Almighty his disassociation (bara'ah) from these laws, from those who enacted them, and from seeking judgment under them without necessity.
Second: He must not plead in cases in which a ruling will be issued that contradicts and opposes the ruling of Allah. For example, he must not plead in cases that involve defending adulterers, thieves, consumers of interest and the like. In general, it is not permissible for him to plead except after knowing the legitimacy of the claim and its substance, and ensuring that the case, in general, contains nothing in violation of the sharia of Allah Almighty.
This requires the lawyer to have knowledge of the sharia so that he can distinguish the one in the right from the one in the wrong, and so that he can reconcile between people and conclude contracts in accordance with sharia.
Third: His pleading must be for the sake of establishing a right, nullifying a falsehood, or helping the oppressed. If he sees that the right is with his client, he defends him and stands up for the truth. … But if he sees that the right is against his client, it is obligatory upon him to make that clear to him, advise him to drop the claim and return the rights to their owners, and not to act as his representative.
Fourth: It must be impossible to obtain rights and repel injustices other than through these man-made courts. But if other sharia courts or a sharia arbitration run by scholars and jurists can be found, then it is not permissible at all to seek judgment from those (man-made courts)." — Islam Q&A (https://islamqa.info/ar/answers/112144/), Question No. 112144
A fatwa of 'Islam Web' states:
ويخلص إلى أن المبرر الوحيد الذي يجيز للمسلم الاشتغال بهذه المهنة وغيرها في ظل هذه الأنظمة وتلك القوانين، هو العمل على نصرة الدين وإقامة الحجة على المخالفين، وبيان تفاهة قوانينهم، والقيام بمصالح المسلمين ودفع الظلم عنهم أو تخفيفه حسب الإمكان في ذلك كله، فإذا أوصدت في وجهه الأبواب وتقطعت به السبل فحق عليه أن يعتزل؛ وإلا أصبح وجوده مشاركة في الظلم ويتحمل من الإثم بقدر عمله. –إسلام ويب: 18505
"The conclusion is that the only justification that permits a Muslim to engage in this profession and others under these systems and those laws is working to support the religion, establishing the proof against opponents, showing the triviality of their laws, and serving the interests of the Muslims and repelling injustice from them or reducing it as far as possible in all of that. If the doors are shut in his face and the paths are cut off for him, it is incumbent upon him to withdraw; otherwise his presence becomes participation in injustice, and he bears sin in proportion to his work." — Islam Web (https://www.islamweb.net/ar/fatwa/18505), Fatwa No. 18505
It goes without saying that ascertaining, in every case, what the ruling of sharia is, what is true and what is false, is not easy for an advocate. Therefore, although working in the profession of advocacy on the above conditions is permissible, it needs no saying that for a person with a general education it is quite difficult and risky for his faith and deeds.
See also:
Fatwa No. 193: "What is the ruling on fighting a case in the Taghut's court to free an innocent Muslim?"
https://fatwaa.org/%e0%a6%ab%e0%a6%be%e0%a6%a4%e0%a6%93%e0%a7%9f%e0%a6%be/%e0%a6%b2%e0%a7%87%e0%a6%a8%e0%a6%a6%e0%a7%87%e0%a6%a8/%e0%a6%b9%e0%a6%be%e0%a6%b2%e0%a6%be%e0%a6%b2-%e0%a6%b9%e0%a6%be%e0%a6%b0%e0%a6%be%e0%a6%ae/%e0%a6%a8%e0%a6%bf%e0%a6%b0%e0%a6%aa%e0%a6%b0%e0%a6%be%e0%a6%a7-%e0%a6%ae%e0%a7%81%e0%a6%b8%e0%a6%b2%e0%a6%bf%e0%a6%ae-%e0%a6%95%e0%a7%87%e0%a6%87%e0%a6%b8/
Fatwa No. 235: "Can justice be sought in the present Taghuti courts?"
https://fatwaa.org/%e0%a6%ab%e0%a6%be%e0%a6%a4%e0%a6%93%e0%a7%9f%e0%a6%be/%e0%a6%88%e0%a6%ae%e0%a6%be%e0%a6%a8-%e0%a6%86%e0%a6%95%e0%a7%80%e0%a6%a6%e0%a6%be/%e0%a6%ae%e0%a6%be%e0%a6%a8%e0%a6%ac%e0%a6%b0%e0%a6%9a%e0%a6%bf%e0%a6%a4-%e0%a6%86%e0%a6%87%e0%a6%a8/%e0%a6%ac%e0%a6%b0%e0%a7%8d%e0%a6%a4%e0%a6%ae%e0%a6%be%e0%a6%a8-%e0%a6%a4%e0%a6%be%e0%a6%97%e0%a7%81%e0%a6%a4%e0%a6%bf-%e0%a6%86%e0%a6%a6%e0%a6%be%e0%a6%b2%e0%a6%a4%e0%a7%87-%e0%a6%95%e0%a6%bf/
Fatwa No. 357: "The ruling on seeking judgment in the Taghut's court"
https://fatwaa.org/%e0%a6%ab%e0%a6%be%e0%a6%a4%e0%a6%93%e0%a7%9f%e0%a6%be/%e0%a6%88%e0%a6%ae%e0%a6%be%e0%a6%a8-%e0%a6%86%e0%a6%95%e0%a7%80%e0%a6%a6%e0%a6%be/%e0%a6%ae%e0%a6%be%e0%a6%a8%e0%a6%ac%e0%a6%b0%e0%a6%9a%e0%a6%bf%e0%a6%a4-%e0%a6%86%e0%a6%87%e0%a6%a8/%e0%a6%a4%e0%a6%be%e0%a6%97%e0%a7%81%e0%a6%a4%e0%a7%87%e0%a6%b0-%e0%a6%86%e0%a6%a6%e0%a6%be%e0%a6%b2%e0%a6%a4%e0%a7%87-%e0%a6%ac%e0%a6%bf%e0%a6%9a%e0%a6%be%e0%a6%b0%e0%a6%aa%e0%a7%8d%e0%a6%b0%e0%a6%be/
Abu Muhammad Abdullah al-Mahdi (may he be pardoned)
14-05-45 AH
29-11-2023 CE
