[Al-Būshanjī:] Al-Muʿtaṣim returned to Baghdad from the Byzantine front in Ramadan of ’18. It was then that he tried Aḥmad and had him flogged before him. A trustworthy associate of mine reported to me what he was told by Ibrāhīm ibn Muṣ‘ab, who at that time was standing in for Isḥāq ibn Ibrāhīm as al-Mu‘taṣim’s chief of police: “I’ve never seen anyone brought face to face with kings and princes show as little fear as Aḥmad did that day. To him we were nothing but a cloud of flies.”
Dr. Senturk stressed that the Prophet ﷺ offered a “global future vision”, and that, Inshā’ Allah, “this vision will be realised”. He commented that China, America, the Europeans and Russia all have a future vision, but the Muslim youth do not have an Islamic future vision which is needed to bring about change.
All pious Muslims well-read in the Hadith (the compiled sayings of the Prophet[*]) firmly believe in the need to establish an Islamic State headed by a Muslim Caliph. This is mentioned twice in the Holy Quran and it’s central to the Islamic faith. No Muslim scholar would debate an Islamic state and the caliphate
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.
“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]
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
As we have seen in the previous parts of this series of posts, the Prophet ﷺ laid out for us in his sayings and practice a way of living which includes a political dimension – his political Sunnah. The classical scholars have authored numerous books on how our dīn determines we should deal with economic … Continue reading The Political Sunnah of the Prophet ﷺ: Part 5 – The ‘Constitution’ of Madina
We will see in this article that what occurred in Medina was in fact a coup in which the Messenger of Allah ﷺ seized power by gaining the support of men and women from two of the most powerful factions of the city just before someone else was about to be crowned king.
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
Al-Arqam ibn Abi al-Arqam Mosque, Benghazi In the first post in this series, the requirement to follow the Sunnah of the Prophet ﷺ, not only in our individual worship but also in political (or indeed economic or social) matters was discussed. This political Sunnah includes the methodology of the Prophet ﷺ in statecraft and also … Continue reading The Political Sunnah of the Prophet ﷺ: Part 2