In The Name of Allaah, The Most Merciful, The Bestower of Mercy.
Imaam As-Sadi [may Allaah have mercy upon him] said:
The meaning of beneficial knowledge and its specification, as indicated by the Qur’aan and the Sunnah- is every knowledge that leads to the lofty goals that are sought after and results in beneficial things. Everything that guides to the (upright) path and promotes (sound) beliefs, morals and deeds is part of (beneficial) knowledge. Islam categorized the sciences into two: (I) the goals (aims or purpose behind those sciences), (II) the means (or paths) and that helps to reach those goals. The Maqaasid [Goals, aims] are the sciences that serve the various divine laws; and the [Al-Wasaa’il- The Means] are the things that helps to attain those goals, such as the Arabic language and its various sciences, the sciences related to affairs of the universe whose fruitful outcome leads one to acquire knowledge and awareness about Allaah, the Oneness of Allaah and His Perfection, and acquaintance with the truthfulness of His Messengers. Its fruitful outcome is that it is utilized as an aid to worship Allaah, thank Allaah and establish the religion. That is because Allaah [The Exalted] informed us that He has subjugated this universe to us, commanded us to reflect upon it and extract both the religious and worldly benefits from it. And a command regarding an affair is itself a command to fulfil the affair, as well as a command to employ the means without which the command cannot be fulfilled. Therefore, this is an urge to know the worldly sciences by way of which are extracted what Allaah has subjugated to us, because we cannot acquire its benefits spontaneously, rather it has to be through seeking after it, reflection and experience. Allaah [The Exalted] said:
[ وأنزلنا الحديد فيه بأس شديد ومنافع للناس – And We brought forth iron wherein is mighty power (in matters of war), as well as many benefits for mankind (Surah Al-Hadeed. Aayah 25)].
These benefits cannot be obtained except through acquaintance with knowledge of the worldly sciences, so that they are produced. Read here By Shaikh Abu Iyaad [may Allah preserve him]: http://www.aboutatheism.net/articles/juvtbpd-understanding-the-two-definitions-of-science-and-scientific-enquiry.cfm
The Religion of Islam Embodies Beneficial Contemporary Sciences and Professions: https://salaficentre.com/wp-content/uploads/2021/11/Quranic_Proofs_Pdf_final.pdf
The perfect Sharee’ah commanded the study of all beneficial sciences, such as knowledge of pure Islamic monotheism (Tawheed), the sound fundamental principles of the religion, the sciences of sound Islamic jurisprudence and rulings, sciences of the Arabic language, economics, Siyaasah (politics) and all sciences that bring about welfare and rectification for groups and individuals. (footnote a) There is no useful knowledge related to the religious and worldly affairs, except that this Sharee’ah commands it, urges towards it and arouses the desire for it. This Sharee’ah gathers the religious and worldly sciences; rather it benefits the worldly sciences through the religious sciences. As for those who held extreme views in this subject matter, they confined themselves to some of the religious sciences, so they fell short and made a grave mistake.
As for the materialists, they confine themselves to some of the worldly sciences and deny everything else, so الحدوا [they deviated from the upright path and conduct until it led them to disbelief], their religions and morals became disorderly and their sciences had no real significance; neither purified the minds and souls nor facilitated sound nurturing of morals. So, the harm that resulted from their worldly sciences became greater than the benefit, because they benefited from them in terms of upgrading crafts, inventions and their accessories, but then received harm in two ways: firstly, these worldly sciences became the biggest catastrophe for them and for all humankind, because of the deadly wars and destruction that resulted from it. Secondly, they became amazed with these worldly sciences and became arrogant, so they despised the knowledge of the Messengers and affairs related to the religion. Allaah said:
[إن الذين يجادلون في آيات الله بغير سلطان أتاهم إن في صدورهم إلا كبر ما هم ببالغيه فاستعذ بالله إنه هو السميع البصير – Verily, those who dispute about the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah, without any authority having come to them, there is nothing else in their hearts except pride (to accept you (Muhammad ) as a Messenger of Allah and to obey you). They will never have it (i.e. Prophethood which Allah has bestowed upon you). So seek refuge in Allah (O Muhammad from the arrogant people). Verily, it is He Who is the All-Hearer, the All-Seer]. [Surah Ghaafir. Aayah 56]
وَجَعَلۡنَا لَهُمۡ سَمۡعً۬ا وَأَبۡصَـٰرً۬ا وَأَفۡـِٔدَةً۬ فَمَآ أَغۡنَىٰ عَنۡہُمۡ سَمۡعُهُمۡ وَلَآ أَبۡصَـٰرُهُمۡ وَلَآ أَفۡـِٔدَتُہُم مِّن شَىۡءٍ إِذۡ كَانُواْ يَجۡحَدُونَ بِـَٔايَـٰتِ ٱللَّهِ وَحَاقَ بِہِم مَّا كَانُواْ بِهِۦ يَسۡتَہۡزِءُونَ
And We had assigned them the (faculties of) hearing (ears), seeing (eyes), and hearts, but their hearing (ears), seeing (eyes), and their hearts availed them nothing since they used to deny the Ayat (Allah’s Prophets and their Prophethood, proofs, evidences, verses, signs, revelations, etc.) of Allah, and they were completely encircled by that which they used to mock at! [Surah Al-Ahqaaf. Aayah 26]
Allaah said: [فلما جاءتهم رسلهم بالبينات فرحوا بما عندهم من العلم وحاق بهم ما كانوا به يستهزئون – Then when their Messengers came to them with clear proofs, they were glad (and proud) with that which they had of the knowledge (of worldly things): And that at which they used to mock, surrounded them (i.e. the punishment)]. [Surah Ghaafir. Aayah 83]
Therefore, it has become clear – based on what we have mentioned- that the beneficial sciences related to this worldly life and the Afterlife are the sciences endorsed by the Qur’an and the Sunnah of Allaah’s Messenger. This knowledge embraces every useful and sound knowledge- neither affirm its origins and negate its branches and vice versa; nor affirms the aspect related to the religion and reject the aspect related to the worldly life, and vice versa; just as its creed embraces belief in every truth, every (sound) reality, every book that Allaah sent down and every Messenger sent by Allaah. [An Excerpt from “Ad-Deenus Saheeh Yahillu Jamee Al-Mashaakil”. pages 20-22]
Footnote “a”: Al-Allaamah Rabee Bin Haadee Al-Mad’khalee [may Allaah protect him] stated: The Comprehensive Sharee’ah Understanding of [Al-Fiqh Fid Deen- Understanding In The Religion] that “Whoever Allaah wishes good for, He grants him understanding in the religion”. [Saheeh Al-Bukhaari. Hadeeth 71]
When this ‘Understanding in the religion’ is stated amongst the people, they understand it to mean the books of Islamic jurisprudence [i.e. the books that discuss the rulings related to prayer, zakat, fasting, marriage etc]; (but) this is a deficient understanding. Fiqh [understanding] – first and foremost – is the understanding of Aqeedah [sound creed] and Tawheed [pure Islamic monotheism]. This is the highest level sound understanding, because the nobility of knowledge is (determined based on the) nobility of its subject matter. The best and noblest subject matter is Tawheed, which teaches people about the Attributes of their Lord and the perfection of His Attributes, (informs and explains to) them about His Oneness, to worship Him alone and sincerely establish the religion for His Sake. Therefore, we seek understanding of Tawheed from Allaah’s Book [the Qur’aan], the (authentic) Sunnah of Allaah’s Messenger [peace and blessings of Allaah be upon him] and from the understanding of our Salafus Saaleh [the pious predecessors]. We seek understanding in all areas of Sharee’ah knowledge – understanding (regarding) halaal and haraam, acts of worship, mutual dealings, (sound Islamic politics), economics and in every affair. All these affairs – and all praise and thanks be to Allaah – are extensively (found) within the (message) conveyed by Muhammad [peace and blessings of Allaah be upon him].
When Fiqh is mentioned, its intended (meaning includes) understanding of every affair that is connected to our religious and worldly affairs, and the foremost of them is the knowledge of Tawheed [pure Islamic Monotheism]. There is nothing that can do without the knowledge of Tawheed. Some people deeply preoccupy (themselves with other) sciences and subject matters, but such a person does not know this knowledge conveyed by the Messenger, to such extent that you find many people who are well versed in language, Islamic jurisprudence, philosophy and the science of rhetoric; but – by Allaah – such a person does know (the sound meaning) of ‘Laa ilaaha illal laah’ – the Islamic Monotheism, which Allaah sent all the Messengers with- the first and last of them. [Allaah said]: [وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَۖ – And verily, We have sent among every Ummah [community, nation] a Messenger [saying]: “Worship Allah [Alone], and avoid [or keep away from] all false deities.” [Surah An-Nahl Aayah 36]
Every Messenger came with this (Message) until the advent of the seal of the Messengers Muhammad, who resided in Makkah for ten years and called to Tawheed. Tawheed was the foremost aspect and basis of his call. The prayer – the second pillar of Islaam after the testimony of faith ‘Laa ilaaha illal laah – was not legislated until in the 10th year (of his Messengership), and the full details (related to) Zakat was not legislated until (after his migration to) Madeenah as well as all the other laws. This shows the importance of Tawheed, so how is it that many people who ascribe to Islaam- those who claim knowledge – are ignorant of it, then how about the ignorant people. And due to this, misguidance, religious innovations (Bidah) and grave worship has become widespread, and this arose due to ignorance regarding the Names and Attributes of Allaah and negation of Allaah’s Attributes. And (also) people from the other religions entered into Islaam and plotted against the people through corrupt sciences – rhetoric, philosophy, forged (or spurious) historical accounts (or events) and what is similar to that, and thus corrupted their sound creed and methodology. [An Excerpt from Marhaban Yaa Taalibal Ilm – pages 243-244. Slightly paraphrased]
What is Siyaasah? It means to regulate the affairs of the citizens- rules related to behaviour and upright rectification. It has jurisdiction over the individual’s behaviour and the society as a whole. It involves Islamic jurisprudence by way of which the rulers are facilitated with knowledge and understanding of the rulings related to looking after the affairs of the state, its set-ups and Sharee’ah principles. [At-taleeq Alaa As-Siyaasah Ash-Shar’iyyah. Slightly paraphrased. Page 5 by Imaam Muhammad Ibn Saaleh al-Uthaymeen]
State Affairs and Religion
Imaam Muhammad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said: What is intended by ‘Separation between religion and Siyaasah’ is that the ruler can do what he wants based on what he thinks is a means of fulfilling (responsibilities related to) affairs of the state, whether it agrees with Sharee’ah or not; or even if what he does is based on the judgement of the religion, because the meaning of separation is to distinguish between two things and give them specific definitions. Therefore, in relation to this, the ruler looks at what he considers to be beneficial even if it opposes the Sharee’ah. There is no doubt that this is a false and sinful statement, because the religion itself is Siyaasah and Siyaasah itself is the religion, but what we mean by Siyaasah is the Siyaasah that is based on equity and not oppression. The religion of Islaam came to bring about wellbeing [and upright conduct] for the people in their behaviour towards their Lord and between themselves. It establishes the Rights of Allaah, rights for the people- rights for parents, relatives, wives and the Muslims – in general. And even for non-Muslims, Islam has given them rights that are well-known to the scholars. It laid down the means and conditions for war and peace making, punishments for crimes – some of which are determined by way of specific texts and some are left to the jurisdiction of the ruler, as well as other affairs which clearly shows that Islaam in its entirety is Siyaasah. The root of this word Siyaasah is Saa’is and that is the person who is responsible for looking after the affairs of animals – fulfilling that which brings them wellbeing and repelling that which will harm them. This is Siyaasah. We find this meaning when we contemplate on affairs of the religion, and that Allaah has legislated – for the servants – things without which humans will not be able to establish [a fruitful, stable, orderly, safe] life, and forbade them from things that will corrupt their state of affairs – either affecting everyone or specific individuals. Therefore, in reality the entire religion is Siyaasah. And we are certain that anyone who separates Siyaasah from the Religion and establishes Siyaasah based on what he sees fit and what he forbids, then indeed his Siyaasah is corrupt, and it will cause more harm than good. If it rectifies one affair based on his limited [or deficient] opinions, then indeed it greatly corrupts from another angle. So, this makes it incumbent that one contemplates on the state of affairs of those who base their Siyaasah on their desires and opinions, and became distanced from the religion of Islaam, you will find -after contemplating – that either all that Siyaasah is corrupt or most of it, and that if it rectifies an affair from one angle, it corrupts from another angle. So, based on this, separation between Siyaasah and Religion is a sinful deed and it is obligated on the one who seeks to rectify himself and others that he does so only based on the religion of Islaam. https://binothaimeen.net/content/7366
Relationship Between Subjects and Rulers In Islam
Muslim rulers are commanded to rule by the Sharee’ah and they are not obeyed when they oppose the command of Allaah or the command of the Messenger. However, it is forbidden to rebel against the rulers when they fail to establish justice. Umm Salamah [may Allaah be pleased with her] said that Allaah’s Messenger [peace and blessings be upon him] said, “There will be rulers from whom you will see both good and corruption. One who recognizes their evil and hates it will maintain his innocence, but one who is pleased with it and follows them will be sinful”. It was said, “Shall we not fight them?” He said, “No, as long as they pray”. [Saheeh Muslim 1854]. Read: https://www.abukhadeejah.com/the-tyranny-of-the-rulers-a-reason-for-rebellion/
Secondly, the rulers are to be advised in private when they err. Iyaadh Ibn Ghanam [may Allaah be pleased with him] said that Allaah’s Messenger [peace and blessings of Allaah be upon him], said, “Whoever wants to advise the one in authority, then he should not do so openly; rather he should take him by the hand and advise him in private. If he accepts the advice, then that is good. If he does not accept it, then he has fulfilled his obligation”. [Musnad Aḥmad 14909]
Thirdly, the believers supplicate for the rulers. Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] was asked about the one who refrains from supplicating for the ruler, so he replied: “This is from the ignorance and lack of foresight of this person, because indeed supplicating for the ruler is one of the greatest acts of worship and righteous deeds. It is one of the acts of sincerity to the Allaah and sincerely wanting good for Allaah’s servants. When Tufayl Ibn Amr Ad-Dawsi [may Allaah be pleased with him] came to the Prophet [peace and blessings of Allah be upon him] and said to him, ”Daws (a well-known tribe of disbelievers) are doomed, they have disobeyed and been stubborn. Pray to Allah against them”. He said, ”O Allaah! Guide Daws and bring them here”. [Bukhaari and Muslim] So, Allaah guided Daws and they became Muslims. Therefore, a believer supplicates for the people to be blessed with good and the ruler is more entitled to it, because his rectification is a means of rectification for the Muslim nation. Supplicating for him is one of the most important supplications – one of the most important acts of sincerity to Allaah and sincerely wanting good for the Muslims, so one supplicates for him to be guided to the truth and helped upon that path, that Allaah grants him righteous companions, keeps him away from the evils of his soul and the evils of the people he sits with. Therefore, supplicating for him to be guided, blessed with the ability to do good, blessed with a righteous heart, blessed with good deeds and righteous companions, is one of the most important things to ask for and one of the most virtuous acts of worship. It has been reported from Imaam Ahmad [may Allaah have mercy upon him] that he said, ‘If I knew that I have one supplication that would be accepted, I would make it for the ruler’, and he reported this from Al-Fudayl Ibn Iyaadh [may Allaah have mercy upon him]”. [https://binothaimeen.net/content/7366. Paraphrased]
Imaam Muhammad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said, “If you see something from the ruler that is in opposition to (the Qur’an and Sunnah), then supplicate to Allaah for him because their rectification is a means of rectification for the Muslim nation; but when we say, ‘O Allaah! Rectify the rulers and guide them’, we hear some of the foolish people saying, ‘O Allaah! Do not rectify them’. Glorified be Allaah, The Most Great! If Allaah does not rectify them, then that would be more evil for you, so supplicate for them to be guided and become righteous, and Allaah is able to do everything’”. [ At-Ta’leeq Alaa As-Siyaasah Ash-Shar’iyyah page 452]
Imaam Al-Bayhaqqi [may Allaah have mercy upon him] said that Abu Uthmaan [may Allaah have mercy upon him] said, “Advise the ruler and supplicate for him a lot to be upright, guided in speech and action, and in his judgments, because indeed if they are righteous, the people will be righteous due to their righteousness. And beware of supplicating against them to be cursed and they increase in evil, so calamity increases on the Muslims; rather supplicate for them to be granted the ability to repent so that they abandon evil and calamity is removed from the believers”. [ Shu’ab Al-Eemaan 6/26]
Imaam Ibn Salaah [may Allaah have mercy upon him] said, “The leaders of the Muslims deserve to be advised, aided upon truth and obeyed in that. They should be notified and reminded with gentle and kind speech, avoid rebelling against them and supplicate for them to be blessed with guidance and good deeds”. [Siyaanatu Saheeh Muslim 244]
Imaam An-Nawawi [may Allaah have mercy upon him] said, “The scholars hold a consensus that it is recommended to supplicate for the rulers and leaders of the Muslims during the Jumu’ah khutbah, that Allaah rectifies them, helps them to establish truth and justice, and what is similar to it, as well as supplicate for Muslim armies”. [Al-Majmoo 4/391]
Shaikh Abdullaah Abaa Batayn [may Allaah have mercy upon him] said, “The good supplication for the ruler during the khutbah is that one supplicates that Allaah rectifies and guides him, rectifies the affairs through him, aid him against the kuffaar and the corrupt people, as opposed to what is found in some of the khutbahs of praise and lies; rather the ruler is to supplicated for and not praised, especially when praised with something he does not possess”. [Durar As-Saniyyah 5/41]
Seeking After Leadership In Islam Is Haraam – The Difference Between The True Followers of The Messengers and Those Who Crave for Leadership And Ask People to Elect Them
Imaam Al-Bukhaari [may Allaah have mercy upon him] said, “Chapter: If somebody does not seek authority of ruling, then Allaah will surely help him [if he is given such authority]”. Narrated Abdur-Rahmaan Bin Samura [may Allaah be pleased with him] that the Prophet [peace and blessings of Allaah be upon him] said, “O Abdur-Rahmaan! Do not seek to be a ruler, for if you are given authority on your demand, then you will be held responsible for it, but if you are given it without asking [for it], then you will be helped [by Allaah] in it. If you ever take an oath to do something and later on you find that something else is better, then you should expiate your oath and do what is better”. [Saheeh Al-Bukhaari, Number 7146]
Few Reminders From Fat-hul Baari:
The one who seeks authority and receives it will not be helped. It is well known that to be in authority is accompanied by difficulties, so the one who does not receive help from Allaah will be trapped within it and thus loses both his Dunyah and Aakhirah. Therefore, the sensible person does not ask for authority, but if he is suitable and it is given to him without him asking for it, then indeed the truthful and trustworthy one [i.e. The Messenger (sallal-laahu-alayhi-wsallam)] has promised him that Allaah will help him. [An Excerpt: Chapter: (باب من لم يسأل الإمارة أعانه الله عليها )in ‘kitaab al Ahkaam’ Saheeh Al-Bukhaari with Fat-hul Baari]
Imaam Ibnul Qayyim [may Allaah have mercy upon him] said: The difference between the desire for righteous leadership as opposed to merely desiring leadership: It is the difference between exalting the command of Allaah and being sincere to Allaah as opposed to love of exalting oneself and hastening towards the fulfilment of desires. Indeed the one who is sincere to Allaah and exalts Him, he loves that his Lord is obeyed and not disobeyed; [loves that] Allaah’s Word should be uppermost and that all affairs of the religion should be established sincerely for the sake of Allaah, and [that] the servants should obey Allaah’s commands and keep away from what Allaah has forbidden. He is sincere in his servitude to Allaah and sincere to Allaah’s creation in calling them to the path of Allaah. So he loves to be [an upright] leader in the religion; rather he asks his Lord to make him from the leaders of the righteous people who are followed, just as he is a follower of the righteous. Therefore, if this servant -[i.e. this person] who calls to Allaah- loves that he is considered dignified in the eyes [of the people], revered and beloved in their hearts and is one followed amongst them, so that he is trusted by them and they follow the example of the Messenger through him, then this [desire of his] does not harm him; rather he is praised for it. That is because the caller to Allaah loves that Allaah is obeyed and singled out in worship. He loves to be a means by way of which [people] are aided to [obey Allaah, single out Allaah in worship and follow the Messenger]. And due to this, [when] Allaah mentioned those chosen slaves of His- whom He praised in His revelation and will grant the best of reward on the day they meet Him- He mentioned them with the best of their deeds and characteristics, and then said: [ وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٲجِنَا وَذُرِّيَّـٰتِنَا قُرَّةَ أَعۡيُنٍ۬ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا – And those who say: “Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the Muttaqun]. (pious) 25:74
So they ask Allaah to grant them the comfort of the eye by making their wives and offspring obedient to Allaah, and to grant them happiness in their hearts due to being followed by the righteous in obedience and servitude to Allaah. That is because a trustworthy leader in the religion co-operates with [others] upon obedience [to Allaah and His Messenger], and that is to call them to [sound] leadership in the religion, whose foundation is patience and certainty, as Allaah [The Most High] said: [ وَجَعَلۡنَا مِنۡہُمۡ أَٮِٕمَّةً۬ يَہۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْۖ وَڪَانُواْ بِـَٔايَـٰتِنَا يُوقِنُونَ – And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.). [32:24]
Therefore, in their supplication -[in Soorah Al-Furqaan Ayah 74]- to Allaah that He makes them leaders of the righteous people, is that Allaah guides them, grants them success, bless them with beneficial knowledge and righteous actions–outwardly and inwardly–without which [sound] leadership in the religion cannot be achieved.
This is different from [merely] seeking leadership, for indeed its seekers hasten to obtain it in order to achieve their goals, [such as] exaltedness in the earth; enslavement of the hearts to them, attachment to them and aiding them in all their goals, whilst they are exalted and everyone subservient to them. This pursuit of leadership brings about corruption-which none can enumerate except Allaah- such as rebellion, envy, transgression, enmity, oppression, trials, being ardent in defending oneself at the expense of violating the rights of Allaah, exalting those despised by Allaah and belittling those honoured by Allaah. [Source: An Excerpt from ‘Ar-Rooh’ pages 487-489’. slightly paraphrased]
Imaam Ibn Rajab [may Allaah have mercy upon him] said: Eagerness for high status is of two types: The first type is seeking high status through leadership, authority and wealth. This is very dangerous and in most cases it prevents [a person] from [acquiring] the good of the afterlife, its nobility, honour and elevated station. Allaah [The Most High] said: [تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ – That home of the Hereafter [i.e. Paradise], We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqoon]. [Al-Qasas. Ayah 83]
The second type is seeking high status and to be raised in status above the people through the religious affairs, such as knowledge, deeds and abstinence from the worldly life. This is more abominable than the first type and greater in danger and corruption, because knowledge, deeds and abstinence from the worldly life are affairs by way of which one seeks what Allaah [has prepared for His slaves] of high station and everlasting bliss [in the afterlife]- a means to drawing close to Him [i.e. by way of sincere and righteous deeds] and to receive His favours [in the worldly life and afterlife]. Imaam Sufyaan Ath-Thawree [may Allaah have mercy upon him] said: “Knowledge has more virtue because it is for the [purpose] of attaining fear of Allaah; and if not, it is just like all other things. [Excerpts from the book (Two hungry wolves let loose amongst a flock of sheep) pages: 29, 47 & 53]
Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said: Therefore, the Prophet [peace and blessings of Allaah be upon him] clarified that the corruption [caused] through craving for wealth and high status in the religion cannot be lesser than the corruption [caused] by two hungry wolves let loose among a livestock, and that is [something] manifest; for indeed there is [nothing] of this [type] of craving in the sound religion. That is because when the heart tastes the sweetness of servitude to Allaah and love of Him, nothing else becomes more beloved to it than that. And through this, evil and immorality are averted from the people who are sincere to Allaah. [An Excerpt from (Majmoo Al-Fataawaa) 10/215]
Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] also said: The seeker of leadership- even through falsehood- becomes pleased with a statement that contains an exaltation of him, even if it is falsehood; and becomes angered by a statement that contains a rebuke against him, even if it is truth. [As for] the believer [i.e. the one with strong Eemaan and fear of Allaah], he is pleased with a statement of truth whether it is for or against him; and he is angered by a statement of falsehood whether it is for or against him. That is because Allaah [The Most High] loves truth, truthfulness and justice, and He hates lies and oppression. [Majmoo Al-Fataawaa: 10/600]
The Deviated Groups And Their Innovated Methodologies In The Affairs of Politics and Rulership
Al-Allaamah Rabee Bin Haadi Al-Madkhalee [may Allaah preserve him] said: The political groups emerged in this era (whilst) affected- to some extent- by the creed and methodologies of (the khawaarij). And for this reason they do not give importance to (other affairs) besides politics. Neither do they give any concern to rectifying the situation of the Ummah though (sound) Creed and Knowledge nor do reflect with regards to returning the Ummah to the Book, the (authentic) Sunnah, and the piety and steadfastness the pious predecessors were upon in every aspect of the Religion. Rather they (i.e. these political groups) increase the Ummah in corruption upon corruption-in creed and manners. So, you see them giving allegiance to the proponents of religious innovations and misguidance, waging war against the people who follow the Qur’aan and the Sunnah, and the scholars [i.e. waging war against those scholars who truly adhere to the Qur’aan and the Sunnah]. They erect false objectives and slogans for Ahlul Bidah Wad-Dalaalah [the proponents of religious innovation and Misguidance] and their books. And amongst them [i.e. these proponents of religious innovation] are Sayyid Qutb and his followers – the one [i.e. Sayyid Qutub] who embark upon the stratagem of the Khawaarij, the Rawaafid, the Mu’tazilah and the Jahmiyyah in creed, methodology and politics, especially expelling Muslims from the fold of Islam based on oppression and ignorance [i.e. oppressive rulings and judgements based on ignorance]. According to him all human societies are societies of Pre-Islamic ignorance and the Muslim Ummah is the severest in its apostasy and Pre-Islamic state of ignorance. Thereafter, the path of the Baatiniyyah (Shiites) was added to this (methodology of his, such) as assassinations, blowing up (buildings, people etc). Then his followers attribute themselves to the Salafi Methodology based on a mighty plot against the (true, upright) leaders (of the Salafi Methodology). [Therefore], when you come to know this, you will know that the Salafi Methodology is free from this Takfeer (i.e. falsely expelling Muslims from Islam) and destruction; and you will know who the treacherous people are. If you know this, then it is tantamount to an act of manifest oppression when the Raafidah, the Secularists and Rationalists attribute (terrorist acts), (false) Takfeer and destruction to the Salafi Methodology. [An Excerpt from Shaikh Rabee’s Book Titled: (من هم الإرهابيون) pages 104-105. slightly paraphrased]
A response to Western academics who categorise Salafis into Quietists, Politicos and Jihadists – and why this is a false categorisation.
Amongst the deviated groups and proponents of innovated political activism is the group called “The Muslim Brotherhood” founded by the Soofee Hasan Al-Bannah. Read here: http://www.ikhwanis.com/authors/Abu.Iyaad.cfm
To be continued…InShaaAllaah.