The recently released Pandora Papers [click here for more details] show how the present corrupt rulers of the Muslim world enrich themselves at the expense of the Musim Ummah and use secretive offshore companies to hide their ill-gotten wealth. But Allah has promised us that these kings and emirs will be replaced by the likes of rightly guided rulers like ‘Umar ibn ‘Abdul ‘Aziz
That exists now in these times with the internecine wars between Muslims and when the power of the unbelievers has become great and they have taken control of Muslims lands* so that there is only the minimum of Islam left. We ask Allah to grant us His pardon, help and kindness.
It must be known that this aspect of Islam, i.e. the enjoining of what is right and forbidding of what is wrong, has largely been neglected for a very long time and very few aspects of it remain. Yet it is very important, indeed it is the principle that ensures society remains on the right course. When evil spreads, punishment is inflicted on the good and the bad alike. Unless people stop injustice, Allah may well extend his punishment to all of them. He says: ‘Let those who would go against His bidding beware, lest some affliction or painful suffering befall them’ (24:63). Its benefit is great indeed, particularly because it has been largely neglected, and a person who seeks success in the life to come and hopes to earn Allah’s pleasure should be keen to undertake this duty.
From Muhammad, Messenger of Allah, to Jaifar and 'Abd, sons of al-Julanda, and may peace be upon those who follow Allah's guidance. To proceed, I invite you both to Islam; accept Islam and you will attain salvation, for I am Allah's Messenger to all mankind so that I may warn those who are alive and establish (Allah's) word over the unbelievers. If you declare your Islam I will appoint you both as governors [of your lands], but if you refuse then (know that) your dominion is only fleeting, and my horsemen will dismount in your courtyard, and my Prophethood will prevail over your dominion.
“Another characteristic expected of the scholar is that he keeps away from the rulers and, as long as he can help it, not to come near them at all, and rather avoid their company despite any efforts on their part to seek him out, because the world is attractive and inviting while the power to dispense with its riches is in their hands. To associate with them, therefore, would necessarily involve the scholar in seeking their approval and winning their hearts, although they are unjust and unrighteous. It is, then, the duty of every religious man to censor them by exposing their tyranny and decrying their practices. For he who frequents their palaces will either seek their favour and consequently forget the blessings which Allah has bestowed upon him, or hold his peace and allow their misdeeds to go uncensored, thereby courting their favour.”
“Al-Qurtubi, as well as other scholars, said that this Āyah (2:30) proves the obligation of appointing a Khalīfah to pass judgements on matters of dispute between people, to aid the oppressed against the oppressor, to implement the Islamic penal code and to forbid evil. There are many tasks that can only be fulfilled by appointing the Imam, and what is necessary in performing an obligation, is an obligation itself.” [Tafsir Ibn Kathir, Vol. 1 p. 185]
Ibn ‘Adi has narrated from Abu Hurayrah (ra) that the Messenger of Allah ﷺ said, ‘In Hell, there is a valley from which the Fire seeks refuge seventy times a day. Allah (swt) has prepared it for the jurists who act to be admired by people. And the most hated of people to Allah (swt) is the scholar of the ruler.’
In Kitāb al-Amwāl (Book of State Revenue), Abū ‘Ubayd al-Qāsim ibn Sallām* provides us with an accurate record of legal precedents laid down in the first two centuries of Islam, in particular those pertaining to the sources of revenue and the avenues of public expenditure. The book is essential for every student of Islamic law, … Continue reading Abū ‘Ubayd on the Rights of the Ruler and the Ruled
In the previous two posts in this series (part 1 and part 2), we examined the Shari‘ah evidences that show how the Sunnah of the Prophet ﷺ was not only restricted to how we perform the prayer, pilgrimage and other acts of worship, but also in how to govern, run an economy etc. and in … Continue reading The Political Sunnah of the Prophet ﷺ: Part 3
In the final part of this series, we will continue our review of the classical works of uṣūl (beliefs). As a recap, notwithstanding that the institution of the Caliphate/Imamate relates to jurisprudence (law as opposed to belief), its sheer importance led to its inclusion within the uṣūl discussions of the classical scholars. This historical phenomenon … Continue reading Classical Works on Creed and the Caliphate Imperative – Part 4: Al-Tahawi, Al-Bayhaqi and Al-Baqillani