سوال

I want to ask guidance on an Islamic ruling regarding my situation. I am currently living in the United Kingdom. My visa has expired. After my visa expired, I tried to follow other legal routes to remain in the UK, but after completing the necessary processes and exploring the available options, I currently have no legal way to stay in the UK.

At this stage, I have three possible options:1. Return to my home country, Bangladesh.

 2. Remain in the UK without legal status and work without legal permission until there is a possibility of obtaining legal status in the future. However, this would involve the risk of legal consequences, such as being found by the authorities, facing immigration problems, or other legal issues.

3. Attempt to enter another country, such as France or Ireland, illegally. I am considering moving to another country because I want to build a better future, become financially stable, and improve my family's quality of life.

My situation is as follows:

- I am not leaving my country because of war, persecution, or a threat to my life. - My home country is Bangladesh. If I return there, I can fulfil my basic needs, although my future opportunities and chances for financial improvement may be more limited.

 - My intention is to earn a halal income and lawfully build my life.

 - My family does not completely depend on my income for survival, but if I work abroad, it could improve their standard of living and provide them with better opportunities.

- If I choose to enter another country illegally, I would not have the required legal documents. This would require me to use false documents and provide incorrect information regarding immigration matters.

- Since I would not have legal permission to work, I would have to work illegally, which could also result in legal consequences if discovered.

 My questions are: 1. In my current situation, is it permissible in Islam to enter another country illegally and remain there with the intention of obtaining legal status in the future?

اَلجَوَابْ بِاسْمِ مُلْہِمِ الصَّوَابْ

It should be noted that compliance with the laws of a government that do not conflict with the Shariah is obligatory upon every citizen and every person residing in that country. Violating such laws without a valid Shariah justification is impermissible and sinful. Accordingly, obtaining a visa is, in reality, a written contract with the government of that country, under which a person undertakes to reside there for a specified period and to comply with its applicable laws.

Therefore, entering another country without a visa or legal permission, or remaining there unlawfully after the expiry of one's visa in the hope of obtaining legal status in the future, is not permissible. Such conduct constitutes a violation of that country's legal system and a breach of the agreement (contract), which Islamic law strongly condemns.

Furthermore, if such unlawful entry or residence involves lying, deception, or the

use of forged documents, the gravity of the sin becomes even greater. In addition, a person residing unlawfully lives under the constant fear of arrest, detention, deportation, and other legal consequences, thereby compromising his dignity and honour. The Shariah discourages a believer from placing himself in situations that lead to humiliation. Therefore, the mere hope of obtaining legal status at some point in the future does not render an unlawful course of action permissible.

(القرآن الکریم: المائدة:6/ 1)                    

{يَاأَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ} [المائدة: 1].

(أحكام القرآن للجصاص :3/ 284)

قال أبو عبيدة في قوله أوفوا بالعقود قال هي العهود والأيمان. وروي عن جابر في قوله أوفوا بالعقود قال هي عقدة النكاح والبيع والحلف والعهد. وزاد زيد بن أسلم من قبله وعقد الشركة وعقد اليمين. وروى وكيع عن موسى بن عبيدة عن أخيه عبدالله بن عبيدة قال: العقود ستة عقد الأيمان وعقد النكاح وعقدة العهد وعقدة الشرى والبيع وعقدة الحلف.قال أبو بكر: العقد ما يعقده العاقد على أمر يفعله هو أو يعقد على غيره فعله على وجه إلزامه إياه؛ لأن العقد إذا كان في أصل اللغة الشد، ثم نقل إلى الأيمان والعقود عقود المبايعات ونحوها، فإنما أريد به إلزام الوفاء بما ذكره وإيجابه عليه. .... وكذلك العهد والأمان؛ لأن معطيها قد ألزم نفسه الوفاء بها، وكذلك كل شرط شرطه إنسان على نفسه في شيء يفعله في المستقبل فهو عقد، وكذلك النذور وإيجاب القرب وما جرى مجرى ذلك

(بدائع الصنائع:7/99)

قال العلامۃ الکاسانی رحمہ اللہ تعالی:" وإذا أمر عليهم يكلفهم طاعة الأمير فيما يأمرهم به، وينهاهم عنه؛ لقول الله تبارك وتعالى:"يا أيها الذين آمنوا أطيعوا الله وأطيعوا الرسول وأولي الأمر منكم" . [النساء: 59]  .

وقال عليه الصلاة والسلام : "اسمعوا وأطيعوا، ولو أمر عليكم عبد حبشي أجدع، ما حكم فيكم بكتاب الله تعالى"،ولأنه نائب الإمام، وطاعة الإمام لازمة كذا طاعته؛ لأنها طاعة الإمام، إلا أن يأمرهم بمعصية، فلا تجوز طاعتهم إياه فيها؛ لقوله عليه الصلاة والسلام : "لا طاعة لمخلوق في معصية الخالق".

(کتاب النوازل: 12/ 563، بحوالہ سنن الترمذی)

"عن حذيفة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: لا ينبغي للمؤمن أن يذل نفسه."

(النهاية في شرح الهداية: 1/ 17)

الخلف في الوعد مذموم شرعًا، وهو من علامات النفاق في الحديث: «ثَلاثٌ مِن عَلامَاتِ النِّفَاق: إِذا وَعَدَ أخلف، وإِذا اؤتُمِنَ خان، وإذَا حدَّثَ كَذَبَ».