Tag: principles

Some Excellent Characteristics and Virtues of The Islamic Religion – By Imaam As-Sadi [Part 6]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Imaam As-Sadi [may Allaah have mercy upon him] said:

What the Sharee’ah brought regarding the permissibility of business transaction, renting, companies (business partnerships), and the types of mutual dealings between the people in which they make exchanges in terms of specific items, debts, beneficial worldly things and other than that: the perfect Sharee’ah came to settle this type of mutual dealing and put it at the disposal of the people, because it includes various affairs of welfare, necessities, needs and luxuries; therefore, the people are given room through which their affairs and circumstances are improved and the sources of their livelihoods are established. The Sharee’ah specified with regards to these affairs that there should be consent of the two parties, including contracts based on knowledge, knowledge of the contracted party, the subject of the contract and knowledge of the conditions that result from it. And it forbids everything that involves harm and injustice, such as the different types of gambling, usury and obscurity regarding an object, sale or price. (see appendix a)

Whoever contemplates the Sharee’ah mutual dealings, he (she) will see their firm connection to sound rectification of the religious and worldly affairs, and will testify to Allaah’s vast Perfect Mercy and Perfect Wisdom, because Allaah permitted all good things for the people, such as (lawful) earnings, foods and drinks, and the well-established ways of attaining beneficial things. (1)

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Appendix a: Umar Ibnul Khattaab [may Allaah be pleased wwith him] said: None is to conduct business transaction in our marketplaces, except the one who has acquired understanding in the religion. [Saheeh Sunah Tirmidhee’ Number 487] Shaikh Ahmad Shaakir [may Allaah have mercy upon him] said: Yes, until he knows what to take [from the people] and what to leave; until he knows what is Halaal and what is Haram, so that he neither corrupts the buying nor the selling of the people with falsehood and lies, nor enters them into usury from any angle whilst the buyer is unaware of that. Trade should be based on sound Islamic principles, so that both a Muslim and Non- Muslim are satisfied with it- free from deception and swindle. [Tahqeeq Sunan at-Tirmidhee 2/357]

Listen to “That Which Every Muslim Should Know Regarding Buying and Selling” – By Shaikh Abu Hakeem Bilāl bin Ahmad Davis [may Allaah preserve him]: https://www.salafisounds.com/that-which-every-muslim-should-know-regarding-buying-and-selling-by-abu-hakeem-bilal-bin-ahmad-davis/

Read: “The Grave Crime of Usury and Interest: Ribā-based Transactions: What is Allowed and What is Not” – By Shaikh Abu Khadeejah [may Allaah preserve him]: https://abukhadeejah.com/the-grave-crime-of-usury-and-interest-riba-based-transactions-what-is-allowed-and-what-is-not/

Behaviour of The Mutaffifoon of The Colonial and Post Colonial Era [Colonialists and Neocolonialists]: https://salaficentre.com/2021/08/18/behaviour-of-the-mutaffifoon-of-the-colonial-and-post-colonial-era-colonialists-and-neocolonialists/

Gambling: https://salaficentre.com/wp-content/uploads/2021/04/The-Gambling-Problem.pdf


[Ref 1: Ad-Durra Al-Mukhtasar Fee Mahaasin Deen Al-Islaamiy. pages 22-24. slightly paraphrased]

 

Some Excellent Characteristics and Virtues of The Islamic Religion – By Imaam As-Sadi [Part 5]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Imaam As-Sadi [may Allaah have mercy upon him] said:

With regards to the Jihaad this religion brought, enjoining all good and forbidding all evil, which is the best type of Jihaad, the intent behind it is to repel the aggression of the aggressive people who seek to transgress against the rights of this religion and hinder its call. The intent behind it is not greed, covetousness or to fulfil personal desires of the soul. Whoever looks at the evidence of this principle, the biography of the Prophet [peace and blessings of Allaah be upon him] and his companions, and how they dealt with their enemies, he will know – without a doubt – that Jihaad is one of the necessities and it repels the enmity of the aggressors. (see appendix a)

The same applies to enjoining good and forbidding evil, because this religion cannot be established in an upright manner unless its followers adhere to its principles and practices, comply with its commands, which is the very goal behind righteousness, and avoid what it has prohibited, which are the evil and corrupt affairs. The adherents of this religion were committed to these matters, so that daring to engage in some of the forbidden deeds and shortcomings, and failing to perform the obligatory duties, which one is able to perform, is not made fair-seeming to some of them whose souls incline towards wrong doing, and that cannot be accomplished except through commands and prohibitions. This is one of the loftiest virtues of the religion and greatest necessities for its establishment, just as it also rectifies the criminals amongst its followers, discipline them and restrained them from vices, and guide them to lofty (praiseworthy) behaviour. (see appendix b)

As for giving them freedom without the divine restrictions – whilst they seek to adhere to the religion, subjected to its rulings and bound by its laws, this is one of the greatest acts of wrong doing and harm to them and society, especially to the obligatory duties which the Sharee’ah requires to be fulfilled, and are considered a requirement by sound intellect and customs (within the jurisdiction of the infallible divine revelation). (1) (see appendix c)

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Appendix a: Read ‘Jihad according to Islam’ – prepared by Shaikh Abu Khadeejah from the works of Al-Allaamah Saaleh al-Fawzaan: https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/

The Life of the Muhammad in Madinah: Treaties, Conquests and his Death (Islam 1.11)

 

Appendix b: When Does Enjoining Good and Forbidding Evil Concern Me?

When Does Enjoining Good and Forbidding Evil Concern Me?

Rectification of Modern Societies – By Saudi Scholar Imaam Abdul Azeez Bin Baaz

 

Appendix c: Perils of Having Good Suspicion About One’s Intellect, Harbouring Evil Suspicion About Authentic Divine Texts And Not Critically Examining Ideas And Claims of The People!

Perils of Having Good Suspicion About One’s Intellect, Harbouring Evil Suspicion About Authentic Divine Texts And Not Critically Examining Ideas And Claims of The People!


[Ref 1: Ad-Durra Al-Mukhtasar Fee Mahaasin Deen Al-Islaamiy. pages 20-22. slightly paraphrased]

Some Excellent Characteristics and Virtues of The Islamic Religion – By Imaam As-Sadi [Part 4]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Imaam As-Sadi [may Allaah have mercy upon him] said:

With regards to what Allaah commanded and encouraged in the affair of sound unity and harmony, prohibition and warning against disunity and (blameworthy) disagreement, there are many texts of the Qur’an and Sunnah related to this great principle. Indeed, every sane person with the least common sense knows the benefit of this matter, the outcomes of its religious and worldly welfare, and the harms and corruption that are repelled by it. It is also not hidden that the moral strength that is based on truth revolves around this foundation, just as it is well known that what the Muslims were upon at the beginning of Islam in terms of uprightness in religious affairs, upright state of affairs and the honor that no one else could reach besides them, this was due to adherence to this principle, which they fulfilled as it should be fulfilled and were absolutely certain that it is the backbone of their religion. (see appendix a)

This further clarifies that Islam is the religion of mercy, blessing and benevolence, and it urges towards benefiting humankind. What this religion includes of mercy, excellent mutual dealings, the call to benevolence and prohibition against everything that contradicts these (characteristics), this is what makes it a light and radiance in the midst of the darkness of injustice, oppression, mistreatment and violation of the things that Allaah has made sacred. It is the religion that attracted the hearts of its fiercest enemies before they became acquaintance it, (but thereafter) they took shelter under its shadow. It is the religion that shows compassion and affection to its followers, until mercy, forgiveness and kindness began to flow from their hearts to their statements and deeds, and passed on to their enemies, until they became one of its greatest allies. Some of them entered it with good insight and strength of conscience, and among them were those who submitted to it, desired its rulings and preferred them over the rulings of the people of their religion, because of the justice and mercy in it.

Islam is the religion of (perfect) wisdom, the religion that is in conformity with sound innate natural disposition, and the religion of sound reasoning, righteousness and success. This principle clarifies what it contains of (sound) fundamental and subsidiary rulings, which are accepted by sound innate natural disposition and sound intellects, (perfectly) guided by the motive of truth and correctness, and that which it is based upon of (perfect) rulings and good order are (perfectly) suitable in every time and place.

All its information is firm established truth whose opposite can never be correct, and it is perfect reality applied in its perfect place as it should be. No knowledge has come – and it is impossible for it to come – prior or subsequent – that can truthfully criticize or belie it; rather all true sciences aid and support it, and it is the greatest proof regarding its own truthfulness. Indeed, the fair minded precise investigators have affirmed that the Qur’aan- without a shadow of doubt – guides to every useful science, be it religious, worldly or political. (see appendix b) There is nothing in Islamic law that would deceive sound minds, but rather there is in it that which pure minds would testify to its truthfulness, usefulness and righteousness. (see appendix c)

Also, its commands and prohibitions are all justice and there is no injustice in them. It has not commanded anything, except that it is pure goodness or the best in comparison to other things. And it has not prohibited anything, except that it is something absolutely evil or its corruption is more than its welfare. The more a person reflects on its rulings, the more he (or she) believes in this principle or knows that it is a revelation from the All-Wise, Worthy of all praise (Allah). (see appendix d) (1)

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Appendix a: Read articles by Shaikh Abu Khadeejah [may Allaah preserve him]:

I find it very distasteful when we speak and warn against the other sects… we as Muslims should all come together under the banner of the Shahādah.” Questions in the Manhaj: https://abukhadeejah.com/it-is-distasteful-when-we-warn-and-speak-against-the-other-sects/

An Exposition Of The Ikhwāni Principle Of Excusing Differences For The Sake Of Unity: “We excuse one another in that which we differ.” https://abukhadeejah.com/the-principle-of-ikhwan-we-excuse-and-overlook-one-another/
Listen to lecture by Shaikh Abu Khadeejah: Unity and a Dispraise of Splitting: https://www.salafisounds.com/unity-and-a-dispraise-of-splitting-by-abu-khadeejah/

Unity & Division Through the Eyes of the Salaf [the pious predecessors]: https://www.salafisounds.com/unity-division-through-the-eyes-of-the-salaf-khutbah-by-abu-khadeejah/

Differing in Matters Where there is Room for Ijtihād Should not be Allowed to Damage our Unity―Ibn Taymiyyah and Al-Fawzān: https://abukhadeejah.com/differing-where-there-is-room-for-ijtihad-should-not-damage-our-unity/

Differing in Matters where there is Room for Ijtihād Should not be Allowed to Damage our Unity―By Abu Khadeejah

 

Appendix b: Qur’anic Proofs Which Show that the Religion of Islam Embodies the Beneficial Contemporary Sciences and Professions: https://salaficentre.com/wp-content/uploads/2021/11/Quranic_Proofs_Pdf_final.pdf

 

Appendix c: https://salaficentre.com/2020/09/04/perils-of-having-good-suspicion-about-ones-intellect-harbouring-evil-suspicion-about-authentic-divine-texts-and-not-critically-examining-ideas-and-claims-of-the-people/

 

Appendix d: Shaikh Abu Iyaadh [may Allaah preserve him] stated: The wisdom of the Islamic Shariah: Cut off evils and harms to society from their very roots and enjoy the resulting freedom, ease and wholesome life. In contrast: the barbarity and backwardness of commercialising corrosive evils– usurious banking, alcohol, gambling–in order to profit from the masses through affairs in which their ruin and impoverishment lies–and then managing this commercialisation through legislation, policies, guidelines and so on to “limit the harms”. The result? Inescapable enslavement, bondage, disease and ruin of the masses for the enrichment of the few who peddle these vices. Where is the intellect?! http://www.shariah.ws/articles/suokooj-there-is-no-safe-limit-in-the-consumption-of-alcohol-and-the-prohibition-of-alcohol-in-the-quran.cfm


[Ref 1: Ad-Durra Al-Mukhtasar Fee Mahaasin Deen Al-Islaamiy. pages 13-20. slightly paraphrased]

Some Excellent Characteristics and Virtues of The Islamic Religion – By Imaam As-Sadi [Part 2]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Imaam As-Sadi [may Allaah have mercy upon him] said:

You should know that the excellent characteristics (or virtues) of the Islamic religion are found in all of its subject matters and evidences- in its fundamental principles and subsidiary issues, in what the sciences and rulings of the Sharee’ah demonstrate, and in what it mentions about the physical sciences and sound unity (social harmony, cooperation upon piety and righteousness to fulfil both the religious and beneficial worldly things). The intent here is not to include these affairs in this discourse and explore them, because that would require a great deal of elaboration; but rather the goal is to cite useful examples that can be utilized as evidence for other affairs, and by which the door is opened for those who want to enter into this topic. These are examples that are spread out in the fundamental Islamic principles, the subsidiary issues, the customs (approved by Islam) and issues related to mutual dealings.

So we say – whilst seeking Allaah’s Assistance, hoping that He will guide and teach us, open for us the treasures of His kindness and generosity by which our circumstances will be rectified and statements and deeds will become upright – that the religion of Islam is based on the pillars of faith that have been mentioned in the statement of Allaah [The Exalted]:

قولوا آمنا بالله وما أنزل إلينا وما أنزل إلى إبراهيم وإسماعيل وإسحاق ويعقوب والأسباط وما أوتي موسى وعيسى وما أوتي النبيون من ربهم لا نفرق بين أحد منهم ونحن له مسلمون

Say (O Muslims), “We believe in Allah and that which has been sent down to us and that which has been sent down to Ibrahim (Abraham), Isma’il (Ishmael), Ishaque (Isaac), Ya’qub (Jacob), and to Al-Asbat [the twelve sons of Ya’qub (Jacob)], and that which has been given to Musa (Moses) and ‘Iesa (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam).” [Surah Al-Baqarah. Aayah 136]

The prophets and messengers agree on these great principles which Allaah commanded His servants to follow. They contain the loftiest aspect of knowledge and creed, such as belief in everything that Allaah described Himself with based on what Messengers have conveyed and making an exerted effort to seek Allaah’s Pleasure. The foundation of the religion is sound belief in Allaah and its fruitful outcomes is based on striving to pursue everything that Allaah loves, everything pleasing to Allaah and being sincere to Allaah; therefore can it ever be imagined that there is a religion better, loftier and more virtuous than such a religion?! It is a religion that enjoins belief in everything that was given to the prophets, belief in their messages, acknowledging the truth that they brought from their Lord, and not differentiating between them by believing in some and disbelieving in others, (footnote a), (rather one must) believe that they are all Allaah’s Messengers- truthful, trustworthy and sincere.

It is impossible for any (valid or sound) opposition or criticism to be directed at the religion of Islam, because it commands all truth, acknowledges every matter that is based on truth, establishes religious facts based on Allaah’s revelation to His Messengers and agrees with the useful rational facts that are confirmed by (sound) innate natural disposition- neither rejects truth in any way nor testifies to a lie, nor can falsehood be spread about it (without such falsehood being exposed for what it is), because it is dominant over all other religions. It enjoins good deeds, noble morals, (sound) welfare for the people, urges towards (sound) justice, grace, mercy and goodness, and rebukes injustice, oppression and bad manners. There is no trait of perfection that the prophets and messengers affirmed, except that it has acknowledged and affirmed it. There is no religious or worldly welfare that the other laws of the Messengers called to, except that it encourages it, and there is no corruption except that it has forbidden and ordered that it should be avoided. The intent (behind this clarification) is that the beliefs of this religion are those by which hearts are purified, souls are rectified and noble morals and good deeds are established. [Ad-Durra Al-Mukhtasar Fee Mahaasin Ad-Deen Al-Islaamiy. pages 9-12. slightly paraphrased]

To be continued InShaaAllaah.

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Footnote a: Allaah [The Exalted] said:

إِنَّ ٱلَّذِينَ يَكۡفُرُونَ بِٱللَّهِ وَرُسُلِهِۦ وَيُرِيدُونَ أَن يُفَرِّقُواْ بَيۡنَ ٱللَّهِ وَرُسُلِهِۦ وَيَقُولُونَ نُؤۡمِنُ بِبَعۡضٍ۬ وَنَڪۡفُرُ بِبَعۡضٍ۬ وَيُرِيدُونَ أَن يَتَّخِذُواْ بَيۡنَ ذَٲلِكَ سَبِيلاً
أُوْلَـٰٓٮِٕكَ هُمُ ٱلۡكَـٰفِرُونَ حَقًّ۬ا‌ۚ وَأَعۡتَدۡنَا لِلۡكَـٰفِرِينَ عَذَابً۬ا مُّهِينً۬ا
وَٱلَّذِينَ ءَامَنُواْ بِٱللَّهِ وَرُسُلِهِۦ وَلَمۡ يُفَرِّقُواْ بَيۡنَ أَحَدٍ۬ مِّنۡہُمۡ أُوْلَـٰٓٮِٕكَ سَوۡفَ يُؤۡتِيهِمۡ أُجُورَهُمۡ‌ۗ وَكَانَ ٱللَّهُ غَفُورً۬ا رَّحِيمً۬ا

Verily, those who disbelieve in Allah and His Messengers and wish to make distinction between Allah and His Messengers (by believing in Allah and disbelieving in His Messengers) saying, “We believe in some but reject others,” and wish to adopt a way in between. They are in truth disbelievers. And We have prepared for the disbelievers a humiliating torment. And those who believe in Allah and His Messengers and make no distinction between any of them (Messengers), We shall give them their rewards, and Allah is Ever Oft-Forgiving, Most Merciful. [Surah An-Nisaa. Aayaat 150-152]

Read: All The Prophets Were Muslims and The Qur’aan Abrogates all Previous Laws of The Prophets: https://salaficentre.com/2020/10/18/one-must-call-himself-a-muslim-if-he-truly-follows-the-path-of-the-prophets-and-messengers/

Read: Who are the foundation of Judiciousness: https://salaficentre.com/2021/01/06/who-are-the-foundation-of-judiciousness-and-the-most-judicious-amongst-humankind-by-imaam-ibnul-qayyim-rahimahullaah/

Read: Are There Three Monotheistic Religions In The World at Present? https://salaficentre.com/wp-content/uploads/2021/02/Are_There_Three_Monotheistic_Religions_In-The_World_At_Present_Section1.pdf

Some Excellent Characteristics and Virtues of The Islamic Religion – By Imaam As-Sadi [Part 1]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Imaam As-Sadi [may Allaah have mercy upon him] said:

All praise be to Allaah; we praise Him, seek His Help, seek His Forgiveness and repent to Him. We seek refuge in Allaah from the evils of ourselves and the evils of our actions. Whoever Allaah guides, none can misguide him, and whoever Allaah allows to be misguided (due to a perversion in his heart), there is no guide for him. I bear witness that none has the right to be worshipped except Allaah, alone without partner; and that Muhammad is His servant and Messenger [صلى الله عليه وسلم تسليما كثيرا ].

To proceed: Indeed, the religion of Islam that Muhammad [صلى الله عليه ] brought is the most complete and best of religions, the loftiest and the most exalted. It contains beautiful characteristics, perfection, righteousness, mercy, justice and wisdom that testify to Allaah’s absolute perfection, His All-Encompassing Knowledge and Wisdom. It testifies to the fact that Allaah’s Prophet[صلى الله عليه وسلم ] is indeed a true Messenger of Allaah, and that he is the truthful and trustworthy, who does not speak out of desire; rather [إن هو إلا وحي يوحى – It (the Qur’aan and Sunnah) is only an Inspiration that is inspired (to him)]. [Surah An-Najm. Aayah 4]

This Islamic religion is the greatest proof and the most exalted witness regarding the fact that Allaah alone is singled with absolute perfection, and a witness regarding the Messengship and truthfulness of His Prophet. My aim behind this annotation is to make known – based on what I possess of knowledge – the foundations of the virtues of this great religion, even though my knowledge and awareness would be very deficient in expressing some of the majesty, beauty and perfection found in this religion. My statements would be weak in explaining it in general, let alone in detail speech. However, with regards to what is not all understood and its goal cannot be reached or most of it, a person should not abandon what he knows from it due to his inability in what he does not know, because Allaah does not burden a soul beyond its capacity. Allaah said: [فاتقوا الله ما استطعتم – So fear Allaah as much as you can]. [Surat Al-Taghabun. Aayah 16]

And that is because acquaintance with this knowledge has many benefits, and this includes the following:

– Engaging in this topic, which is the most honourable and exalted topic, is one of the most virtuous righteous deeds. Knowing it, searching for it, reflecting about it, and taking every path that leads to acquaintance with it, is the best thing that a servant of Allaah can preoccupy himself (or herself) with; and the time that is spent on that is in your favour and not against you.

-Acknowledging and speaking about the blessings of Allaah has been commanded by Allaah and His Messenger, and it is one of the greatest of good deeds. There is no doubt that research in this affair is acknowledgement, speech and reflection regarding Allaah’s loftiest blessings which He has bestowed on His servants, and that is the Islamic religion besides which no other religion is accepted by Allaah. So, this discourse is a means of showing gratitude to Allaah for His blessings and seeking for an increase of this blessing.

– Indeed, people vary greatly in faith and its perfection. And the more a servant of Allaah knows about this religion, venerates it more, takes pleasure and rejoices in it, the more complete one’s faith and the sounder his (or her) certainty, because indeed it is proof of all the fundamentals of faith and its principles.

– One of the greatest invitations to the religion of Islam is through explanation of what it contains of the virtues that are accepted and admitted by every person of sound mind and sound (uncorrupted) innate natural disposition. If men were to embark upon calling to this religion- explaining its realities and its welfare to the people- that would be completely sufficient in attracting the people to it- without the need to confront the doubts of the opponents and refuting the religion of those in opposition to Islaam- because of what they would see regarding its agreement with the welfare for both the religious and worldly affairs, rectification of the deeds and hearts. That is because Islaam itself repels every doubt that contradicts it, and because it is truth accompanied with clear explanation, and proofs leading to certainty. If some of the facts of this religion are revealed, it becomes the greatest reason for its acceptance and given preference over others. (see footnote a) (Ref 1)

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Footnote a: An Affair Related to Detailing Good In Most Cases, Warning Against Evil In General Sometimes And In Detail at Other Times, Being Careful of Ambiguities And Generalities When Detail Is Greatly Needed: https://salaficentre.com/2020/08/07/an-affair-related-to-detailing-good-in-most-cases-warning-against-evil-in-general-sometimes-and-in-detail-at-other-times-being-careful-of-ambiguities-and-generalities-when-detail-is-greatly-needed/

To be continued InShaaAllaah


[Ref 1: An Excerpt from Ad-Durar Al-Mukhtasar Fee Mahaasin Ad-Deen Al-Islaamiy. pages 5-9. slightly paraphrased]

Part 3: Guidance For Teachers: By Imaam Abdul Azeez Bin Baaz

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said: The teacher’s task is similar to doctor’s task, and from the teacher’s obligations is to know the tendencies of the students and the level of their intelligence. On the basis of this knowledge, the teacher evaluates the basic criteria that follows on from this approach in engaging their different minds and levels of understanding. These are among the most important reasons for the teacher’s success in his (or her) task.

The most important obligatory subject matter -without exception – is that attention is given to the rectification of the sound Islamic creed based on the Qur’an, the Sunnah and the guidance of the righteous predecessors. Thereafter, attention is given to the other subject matters of the Sharee’ah, and then the other sciences which humankind cannot do without, provided that the outcomes of these (worldly) sciences do not divert one from the knowledge [i.e. Tawheed] for which the creation [i.e. humankind and jinn] was created, and that these (worldly) sciences are harnessed for the public welfare without standing in the way of beneficial knowledge (i.e. the Sharee’ah).

Indeed, Allaah -by His grace and great wisdom- guided those who have been guided to learn beneficial knowledge and teaching it, benefited the people and the country through them, and they attained success with a good mention of them by the people, a good reputation, increased reward and a good end. And others were deprived of success because of their straying from the right path, so their sciences became a disaster for them and their students. They became misguided in the labyrinths of unbelief, atheism and heresy, and misled others; so they brought upon themselves the same sins committed by those whom they misguided. This is based on Allaah’s perfect Justice and Wisdom, and His recompense for those who deviated from the truth, turned away from the right path and pursued (evil) desires- that they are to be humiliated by being forsaken and through deviation from the truth, as Allaah said: [فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ – So, when they deviated (by choice), Allaah deviated their hearts]. [Surah As-Saff. Aayah 5]

Allaah said: [وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ – And We shall turn their hearts and their eyes away (from guidance), as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly]. [Surah Al-An’aam. Aayah 110]

The verses that convey the same meaning of these above verses are many. We ask Allaah to bless us and all the Muslims with beneficial knowledge and righteous deeds, show us kindness, grant us sound understanding in the religion and steadfastness on it, rectify the rulers of the Muslims and their leaders, and support the truth through them, and indeed Allaah is able to do everything. May Allaah’s peace and blessings be upon His servant and Messenger Muhammad, the companions of the Messenger and those who follow their guidance until the day of judgement. [Majmoo Fataawaa Wa Maqaalaat Ash-Shaikh Ibn Baaz 2/316] Slightly paraphrased]

Read: Understanding the Two Definitions of ‘Science’ in Operation – By Shaikh Abu Iyaad [may Allaah preserve him]: http://www.aboutatheism.net/articles/juvtbpd-understanding-the-two-definitions-of-science-and-scientific-enquiry.cfm

Qur’anic Proofs Which Show that the Religion of Islam Embodies the Beneficial Contemporary Sciences and Professions: https://salaficentre.com/wp-content/uploads/2021/11/Quranic_Proofs_Pdf_final.pdf

Transgression Against Sound Religion And Beneficial Worldly Sciences By Two Groups of Extremists- [Militant Secularists And Their Ilk; Boko Haram, Al-Shabaab And Their Ilk]

The Sound Religion And The Worldly Sciences – [Brief General Admonitions From The People of Knowledge]

One of The Best Methods of Teaching- [Gift to Fellow Islamic Studies Teachers In Primary Schools]: https://salaficentre.com/2021/08/14/one-of-the-best-methods-of-teaching-gift-to-fellow-islamic-studies-teachers-in-primary-schools/

Part 2: Guidance For Teachers: By Imaam Abdul Azeez Bin Baaz

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Imaam Abdul Azeez Bin Baaz [may Allaah have mercy upon him] said:

There is no doubt that the teacher is the religious nurturer of the student, therefore he (or she) should have virtuous morals and a good character, so that students may follow this example. He (or she) should also be one who fulfils that which is obligated in the Sharee’ah, far removed from what is prohibited, one who preserves time, jokes a little, broad-minded (within what is allowed in the Sharee’ah), friendly, good-natured, clement, pleasant, independent, able, broad in knowledge and has a lot of knowledge in the Arabic language to be able to perform the duty to the fullest.

There is no doubt that whoever is concerned with studying the human self in all respects and searches for the reasons that lead to knowing the methods by which sciences can be instilled in it easily and with ease, he (or she) will get good results in revealing those affairs of the self that are not immediately obvious, the feelings and perceptions associated with it and the extent of its acceptance of the information to be implanted in it. And one will extract information – from this study and research – that is in fact one of the general rules on which the edifice of education is based. These rules can be summed up in the fact that if any teacher wants to instill information in the minds of the students, he (or she) must first of all have complete knowledge of the lesson, extensive knowledge of teaching methods, effective delivery, able to direct the attention of the students – in a distinct and clear way – to the foundations of the lesson and restrict it to the main topic lest students become confused in their ideas and miss benefits. And in seeking to make them understand the sciences delivered to them, the teacher should use persuasion, methods of presentation, comparison and representation, focus attention on the essential matters that are the basic rules for each of the lessons, instill in them the general fundamental principles associated with things and then – little by little- touch on the other details that are connected to the main subject matter. (see footnote a) The important thing in every matter is its foundation and the subsidiary affairs branch off from the fundamental principles.

The teacher should consolidate the subjects and bring them closer to the minds of the students, make them like the lesson, desire to listen, and teach them its benefit and purpose, whilst taking into account each student’s understanding of what is suitable through the language (words, expressions) they understand, because not all students are the same. The teacher should allow discussion with them and tolerate their errors that occur from the discussions because they are the result of the search for facts. The teacher should encourage them to carry out every research that leads to finding out the truth, whilst taking into account the social circumstances, the different characteristics of people, the customs and the atmosphere, because indeed these matters have a great impact on the psyche of the students, which is reflected in their understanding, behaviour and work. This is why it is a known fact that the intelligent, attentive teacher who takes these matters into (consideration) has a greater impact on students than other teachers. [Majmoo Fataawaa Wa Maqaalaat Ash-Shaikh Ibn Baaz 2/316] Slightly paraphrased]

Footnote a: One of The Best Methods of Teaching- [Gift to Fellow Islamic Studies Teachers In Primary Schools]: https://salaficentre.com/2021/08/14/one-of-the-best-methods-of-teaching-gift-to-fellow-islamic-studies-teachers-in-primary-schools/

The Religion of Islam is a Perfect Solution for all Problems (Part 27D): [An Example of How Islam Guides Humankind to Pursue Various Affairs of Universal Social Welfare]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Imaam As-Sadi [may Allaah have mercy upon him] said:

And from the Siyaasah Shar’iyyah (see footnote a) is that Allaah guides the people to establish the affairs of universal welfare – every group in society shoulders the responsibility of acquiring detail knowledge of the reality of an aspect of this welfare, what it depends on, the paths through which it can be accomplished and perfected, and to make every effort to deliver it as much as possible. Allaah [The Exalted] said:

[ ولتكن منكم أمة يدعون إلى الخير ويأمرون بالمعروف وينهون عن المنكر – Let there arise out of you a group of people inviting to all that is good (Islam), enjoining Al-Ma’ruf (i.e. Islamic Monotheism and all that Islam orders one to do) and forbidding Al-Munkar (polytheism and disbelief and all that Islam has forbidden). [Surah Aal Imran. Aayah 104]

Allaah [The Exalted] said:

وما كان المؤمنون لينفروا كافة فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون

And it is not (proper) for the believers to go out to fight (Jihad) all together. Of every troop of them, a party only should go forth, that they (who are left behind) may get instructions in (Islamic) religion, and that they may warn their people when they return to them, so that they may beware (of evil). [Surah At-Tawbah. Aayah 122]

There is no doubt that pursuing public welfare in this manner that Allaah has directed is the reason behind religious and worldly perfection, as witnessed by everyone who is acquainted with it.

Rectification Through Preaching

Allaah said: [ادع إلى سبيل ربك بالحكمة والموعظة الحسنة وجادلهم بالتي هي أحسن – Invite (mankind, O Muhammad ) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Qur’an) and fair preaching, and argue with them in a way that is better]. [Surah An-Nahl. Aayah 125]

This includes preaching to Muslims who have violated some matters of the religion, and it includes preaching to the disbelievers. The Muslims are called to perfect their religion, and the disbelievers are called to accept the religion of Islam which is the only path of rectification for humankind. (see footnote b) This call should be based on wisdom and that is to adopt the most correct and successful way by which good is attained or perfected, evil removed or diminished, in the manner that is suitable in the era, place, the people, the circumstances and developments. (see footnote c) Also preaching should be carried out with fine admonition and this admonition is an explanation and clarification of what is beneficial and what is harmful, with a mention of the benefits of the beneficial outcomes in this life and the next. Allaah described this preaching as a good admonition because it is good in itself and also its paths that are followed with gentleness, leniency, forbearance, patience etc.

Also if an argument is needed to convince the one who is being preached to, then this should be presented in the best way. The arguer should call to the truth, show the beauty of the truth and the harm that accompanies its opposite, and he should respond to the doubts which the opponent presents. All of this should be done with kind speech and good etiquettes – not with force, harshness, callousness or verbal abuse, because the harm of that is great indeed.

Allaah said:

[فبما رحمة من الله لنت لهم ولو كنت فظا غليظ القلب لانفضوا من حولك فاعف عنهم – And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so overlook (their faults)]. [Surah Aal Imran Aayah 159] (see footnote d)

We’ll end this discourse with (the above) paradigm because its fulfils the goal. And may peace and blessings of Allaah be upon Muhammad. (1)

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Footnote a: Siyaasah Shar’iyyah: Allaah [The Exalted] said:

إِنَّ ٱللَّهَ يَأۡمُرُكُمۡ أَن تُؤَدُّواْ ٱلۡأَمَـٰنَـٰتِ إِلَىٰٓ أَهۡلِهَا وَإِذَا حَكَمۡتُم بَيۡنَ ٱلنَّاسِ أَن تَحۡكُمُواْ بِٱلۡعَدۡلِ‌ۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦۤ‌ۗ إِنَّ ٱللَّهَ كَانَ سَمِيعَۢا بَصِيرً۬ا
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِى ٱلۡأَمۡرِ مِنكُمۡ‌ۖ فَإِن تَنَـٰزَعۡتُمۡ فِى شَىۡءٍ۬ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ‌ۚ ذَٲلِكَ خَيۡرٌ۬ وَأَحۡسَنُ تَأۡوِيلاً

Verily! Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer. O you who believe! Obey Allah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination. [Surah An-Nisaa. Verses 58-59]

Imaam Muhammad Ibn Saaleh al-Uthaymeen [may Allaah have mercy upon him] said, “The scholars say that the first verse was revealed regarding the rulers – that it is obligated on them to render back the trusts to those whom they are due and that when they judge between the people they do so with justice. And the second verse was revealed regarding those under the ruler’s authority, the armies and other than them- that it is obligated on them to obey the rulers who establish justice in their distributions, rulings, military expeditions and other affairs, except when they command one to commit an act of disobedience to Allaah, because there cannot be obedience to the creation in disobedience to Allaah. And if they differ in any matter, they should return to the book of Allaah and the Sunnah of His Messenger. If the rulers do not do this, then they are only obeyed in that which is in agreement with obedience to Allaah and His Messenger, their rights are fulfilled just as Allaah and His Messenger commanded and they are aided in righteousness and piety, but not in sin and transgression”. [An Excerpt from ‘As-Siyaasah Ash-Shar’iyyah 16-18. Slightly paraphrased]

Siyaasah is to look after the affairs of the citizens. It includes 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 and its set-ups. [At-taleeq Alaa As-Siyaasah Ash-Shar’iyyah. Slightly paraphrased. Page 5 by Imaam Muhammad Ibn Saaleh al-Uthaymeen]

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. Paraphrased]

How to Deal With Rulers

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/

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]

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]”. [Majmoo Fataawaa 8/209]

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]

Footnote b: Read article by Shaikh Abu Khadeejah [may Allaah protect him] titled: There is no compulsion in Religion, guidance is distinct from falsehood”: Islamic view on forced conversions: Ibn Kathīr, At-Tabarī and others: https://abukhadeejah.com/there-is-no-compulsion-in-religion-guidance-is-distinct-from-falsehood-islamic-view-on-forced-conversions-ibn-kathir-at-tabari-and-others/

Footnote c: https://salaficentre.com/2021/01/10/rectification-of-modern-societies-by-imaam-abdul-azeez-bin-baaz-rahimahullaah/

Footnote d: Imaam Muhammad Ibn Abdul Wahhaab [may Allaah have mercy upon him] stated in Al-Usool Ath-Thalaatha, “I’lam, Rahimakallaah – Know, may Allah have mercy upon you”. Al-Allaamah Saaleh al Fawzaan [may Allaah protect him] commented on the above statement, saying, “Rahimakallaah” – this is a supplication made for the student of knowledge. The Shaikh [Imam Muhammad ibn Abdul Wahhaab] supplicates for the Mercy of Allaah upon the students of knowledge, that Allaah has mercy upon them. So in this there is gentleness from the teacher towards the student. Indeed he [the teacher] begins with a good word and a righteous supplication [for the student] so that it has an effect and thereby making the student incline towards his teacher with acceptance. But if he began with a harsh statement or a statement not deemed proper, this would make him [i.e. the student] flee.

Therefore, it is obligated on the teacher and the one who calls to Allaah, and the one who enjoins good and forbids evil, that he is gentle with the one he addresses – by way of supplication for him, commendation and soft speech. For indeed, this calls for acceptance [i.e. one’s call to the truth to be accepted by the ones he is calling]. However, as for the Mu’aanid, [the stubborn wilful opposer], indeed this one is to be addressed differently. Allaah [Glorified be He] said: [وَلَا تُجَـٰدِلُوٓاْ أَهۡلَ ٱلۡڪِتَـٰبِ إِلَّا بِٱلَّتِى هِىَ أَحۡسَنُ إِلَّا ٱلَّذِينَ ظَلَمُواْ مِنۡهُمۡ‌ۖ – And argue not with the people of the Scripture unless it be in a way that is better, except with such of them as do wrong]. [29:46]

Those who do wrong among the people of the scripture- wilfully opposing and are haughty- these ones are not addressed with that which is better; rather they are addressed with that which will prevent from their [harm and misguidance]. Allaah said: [يَـٰٓأَيُّہَا ٱلنَّبِىُّ جَـٰهِدِ ٱلۡڪُفَّارَ وَٱلۡمُنَـٰفِقِينَ وَٱغۡلُظۡ عَلَيۡہِمۡ‌ۚ وَمَأۡوَٮٰهُمۡ جَهَنَّمُ‌ۖ وَبِئۡسَ ٱلۡمَصِيرُ – O Prophet (Muhammad)! Strive hard against the disbelievers and the hypocrites, and be harsh against them, their abode is Hell,-and worst indeed is that destination]. [9:73]

Striving against the hypocrites is not carried out with weapons, rather it is carried out with proofs, statements, refutation against them with harshness that will prevent [them from propagating their misguidance and harm] and to keep the people away from them. Allah said about them [i.e. the hypocrites]: [وَقُل لَّهُمۡ فِىٓ أَنفُسِہِمۡ قَوۡلاَۢ بَلِيغً۬ا – But admonish them, and speak to them an effective word to reach their innerselves] [4:63]

Therefore, there is a specific type of speech that is prescribed for these people because they are willful opponents and people afflicted with pride. They do not want the truth, rather they want to misguide the people. So they are addressed in a way they deserve. As for the seeker of guidance, this one is addressed with gentleness and mercy. That is because he wants the truth, knowledge and Faa’idah [i.e. that which will benefit him]. [An Excerpt from ‘Sharh Usool Ath-Thalaatha. page13-15. Slightly paraphrased]


Ref 1:

The Religion of Islam is a Perfect Solution for all Problems (Part 27B): [Code of Conduct Muslims Are Commanded, Especially When Meeting Enemies in The Battlefield]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Imaam as-Sadi [may Allaah have mercy upon him] said:

One of the greatest Islamic principles is that Muslims are urged to adhere to their religion, fulfil servitude to Allaah and the rights of Allaah, fulfill the rights of people, to be upon agreement and unity, strive to adhere to what will bring about harmony and love, and remove hatred and grudges. Allaah [The Exalted] said: [ إنما المؤمنون إخوة – Verily the believers are brothers in Islamic faith]. [Surah Al-Hujuraat. Aayah 10]

Allaah said: [واذكروا نعمة الله عليكم إذ كنتم أعداء فألف بين قلوبكم فأصبحتم بنعمته إخوانا – And hold fast, all of you together, to the Rope of Allah (i.e. this Qur’an), and be not divided among yourselves, and remember Allah’s Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islamic Faith)]. [Surah Aal Imran. Aayah 103]

Allaah said: [فاتقوا الله وأصلحوا ذات بينكم وأطيعوا الله ورسوله إن كنتم مؤمنين – So fear Allah and adjust all matters of difference among you, and obey Allah and His Messenger (Muhammad ), if you are believers]. [Surah Al-Anfaal. Aayah 1]

Allaah said: [ولا تكونوا كالذين تفرقوا واختلفوا من بعد ما جاءهم البينات – And be not as those who divided and differed among themselves after the clear proofs had come to them]. [Surah Aal Imran. Aayah 105]

Allaah said: [واعتصموا بحبل الله جميعا – And hold fast, all of you together, to the Rope of Allah (i.e. this Qur’an and the Sunnah)]. [Surah Aal Imran. Aayah 103]

And there are other texts that establish this great principle by way of which the affairs of the Muslims are established upon uprightness and raise them to the highest station of human perfection.

Allaah said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمْ فِئَةً فَاثْبُتُوا وَاذْكُرُوا اللَّهَ كَثِيرًا لَّعَلَّكُمْ تُفْلِحُونَ
وَأَطِيعُوا اللَّهَ وَرَسُولَهُ وَلَا تَنَازَعُوا فَتَفْشَلُوا وَتَذْهَبَ رِيحُكُمْ ۖ وَاصْبِرُوا ۚ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ
وَلَا تَكُونُوا كَالَّذِينَ خَرَجُوا مِن دِيَارِهِم بَطَرًا وَرِئَاءَ النَّاسِ وَيَصُدُّونَ عَن سَبِيلِ اللَّهِ ۚ وَاللَّهُ بِمَا يَعْمَلُونَ

O you who believe! When you meet (an enemy) force, take a firm stand against them and remember the Name of Allah much (both with tongue and mind), so that you may be successful. And obey Allah and His Messenger, and do not dispute (with one another) lest you lose courage and your strength depart, and be patient. Surely, Allah is with those who are As-Sabirin (the patient ones, etc.). And be not like those who come out of their homes boastfully and to be seen of men, and hinder (men) from the Path of Allah. and Allah is Muhitun (encircling and thoroughly comprehending) all that they do. [Surah Al-Anfaal. Aayaat 45-47]

So, Allaah commanded them to obey Him and His Messenger, and this includes the entire religion; forbade them from the differing that would necessitate disharmony and enmities that will weaken faith; commanded them to remember Him a lot in every affair and that they exercise patience on which every matter depends; commanded them to be sincere and truthful, and forbade what is in opposition to it, such as Riyaa (see footnote a), boasting, pride, bad intentions and the desire to mislead people.

Commentary: This is also guidance which the Islamic Sharee’ah brought for the Islamic Ummah- that they establish brotherhood upon true Islamic faith, hearts united and having love for one another. Allaah said: [ إنما المؤمنون إخوة – Verily the believers are brothers in Islamic faith]. [Surah Al-Hujuraat. Aayah 10]

The Prophet [peace and blessings of Allaah be upon him] said, “Be servants of Allah as brothers”. [Saheeh Muslim. Hadeeth Number 2564] (see footnote b)

The Muslims are commanded to eagerly seek to put a stop to enmity and grudges, put a stop to the causes of splitting, blameworthy differing and argumentation, so that their hearts become one (in harmony) and united. The Prophet [peace and blessings of Allaah be upon him] said, “The parable of the believers in their affection, mercy, and compassion for each other is that of a body. When any limb aches, the whole body reacts with sleeplessness and fever”. [Saheeh Muslim. Hadeeth Number 6011]

Then the author cited a number of proofs regarding this affair, such as the statement of Allaah: [ إنما المؤمنون إخوة – Verily the believers are brothers in Islamic faith]. [Surah Al-Hujuraat. Aayah 10]

And the statement of Allaah: [واذكروا نعمة الله عليكم إذ كنتم أعداء فألف بين قلوبكم فأصبحتم بنعمته إخوانا – And hold fast, all of you together, to the Rope of Allah (i.e. this Qur’an), and be not divided among yourselves, and remember Allah’s Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren (in Islamic Faith)]. [Surah Aal Imran. Aayah 103]

And the statement of Allaah: [فاتقوا الله وأصلحوا ذات بينكم وأطيعوا الله ورسوله إن كنتم مؤمنين – So fear Allah and adjust all matters of difference among you, and obey Allah and His Messenger (Muhammad ), if you are believers].

And the statement of Allaah: [ولا تكونوا كالذين تفرقوا واختلفوا من بعد ما جاءهم البينات – And be not as those who divided and differed among themselves after the clear proofs had come to them]. [Surah Aal Imran. Aayah 105]

And the statement of Allaah: [واعتصموا بحبل الله جميعا – And hold fast, all of you together, to the Rope of Allah (i.e. this Qur’an and the Sunnah)].

These verses of Qur’aan establish a general foundation which the people of true Islamic faith must adhere to and that is to establish true brotherhood in faith, love for the sake of Allaah, prevent the causes of splitting, discord and blameworthy differing, and that they all hold onto the rope of Allaah (the Qur’aan and Sunnah) and not be divided. So, if they are like this, they will become strong, blessed with mighty honour and safety from defeat. Allaah said: [ وَلَا تَنَـٰزَعُواْ فَتَفۡشَلُواْ وَتَذۡهَبَ رِيحُكُمۡ‌ۖ -And do not dispute (with one another) lest you lose courage and your strength depart]. [Surah Al-Anfaal. Aayah 46] (see footnote c)

This is a principle that will lead them to every honour and virtue.

The author cited these two Aayaat – (i.e. Aayaat numbers 45-47 Surah Al-Anfaal) – that gathers a number of affairs regarding how a person should conduct himself when dealing with his affairs and with others, which the people of Islam must adhere to, especially when meeting the enemy in battle. (see footnote d) The first affair is that they obey Allaah and Allaah’s Messenger. The entire religion enters into this first affair and it is the foundation upon which the true believer adheres to in his dealings at home and abroad. Then Allaah forbade them from disputing that would necessitate disharmony, the enmity that would weaken faith and lead to defeat. Then Allaah commanded them to remember Him a lot – which is an aid in every affair that is pursued, and commanded them to have patience. He commanded them to be sincere and truthful, and forbade them from what is in opposition to this, such as Riyaa, boasting, pride, bad intentions and a desire to misguide the people. (1)

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Footnote a: Riyaa: Footnote a: Allaah’s Messenger (salallaahu ‘alaihi wassallam) said: “That which I fear for you the most is the Minor Shirk.” They asked: “O Allaah’s Messenger! What is Minor Shirk?” He replied: “It is ar-Riyaa’. Allaah will say on the Day when He will recompense the servants in accordance to their deeds: Go to the ones for who whom you showed-off these deeds, desiring to be seen by them in the world. Look and see, do you find with them a reward?” Read more on this link: https://abukhadeejah.com/ahmad-an-najmees-kitaab-at-tawheed-chapter-3-fear-of-falling-into-shirk/

Footnote b: Abu Huraira [may Allaah be pleased with him] reported that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “Do not envy each other, do not outbid each other, do not hate each other, do not turn away from each other, and do not outsell each other. Rather, be servants of Allah as brothers. The Muslim is the brother of another Muslim. He does not wrong him, nor humiliate him, nor look down upon him. Righteousness is here,” and he pointed to his chest three times. The Prophet said, “It is enough evil for person to look down upon his Muslim brother. The entirety of the Muslim is sacred to another Muslim: his life, his wealth, and his honour”. [Saheeh Muslim. Hadeeth Number 2564]

Footnote c: Sound Unity: 

Admonition Regarding Sound Unity – By Shaikh Rabee and Shaikh Saaleh Al-Fawzaan

Obedience to The Messenger Leads to Unity And Bidah Is The Cause of Splitting And Blameworthy Differing

Footnote d: https://abukhadeejah.com/salafi-shaikh-fawzaan-on-jihaad-in-our-times-and-the-guidelines-of-jihaad-according-to-islam/


[Ref 1: An Excerpt from 45mins 26secs to 52mins 13secs. https://www.al-badr.net/detail/hKHE35qsTg paraphrased]

The Religion of Islam is a Perfect Solution for all Problems (Part 27A): [The Basis of Domestic and Foreign Siyaasah (Sound Politics and Policy In Islam)]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Imaam as-Sadi [may Allaah have mercy upon him] said:

Indeed, the Islamic Sharee’ah has decided the issues of Siyaasah in the most complete manner (see footnote a), and it has guided to all that should be done when dealing with Muslims and others based on the best and most just system, and it has combined mercy and strength in the affair, between leniency and compassion, and mercy for the people whatever the circumstances may be. When that is not possible, then force is used wisely and justly, not with injustice and violence. Allaah [The Exalted] said:

إن الله يأمر بالعدل والإحسان وإيتاء ذي القربى وينهى عن الفحشاء والمنكر والبغي يعظكم لعلكم تذكرون وأوفوا بعهد الله إذا عاهدتم ولا تنقضوا الأيمان بعد توكيدها وقد جعلتم الله عليكم كفيلا

Verily, Allah enjoins Al-Adl (i.e. justice and worshipping none but Allah Alone – Islamic Monotheism) and Al-Ihsan [i.e. to be patient in performing your duties to Allah, totally for Allah’s sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin (i.e. all that Allah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.): and forbids Al-Fahsha’ (i.e all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life without right, etc.), and Al-Munkar (i.e all that is prohibited by Islamic law: polytheism of every kind, disbelief and every kind of evil deeds, etc.), and Al-Baghy (i.e. all kinds of oppression), He admonishes you, that you may take heed. And fulfill the Covenant of Allah (Bai’a: pledge for Islam) when you have covenanted, and break not the oaths after you have confirmed them, and indeed you have appointed Allah your surety]. [Surah An-Nahl. Aayaat 90-91]

So, Allaah commanded that justice is established with everyone, kind treatment and mercy for everyone, especially when dealing with relatives and those who have rights to be fulfilled. He forbade indecency and oppression in order to sanctify life, (and physical wellbeing), wealth, honor and rights, and He commanded the fulfillment and preservation of covenants, and warned against violating them. These affairs that are commanded and forbidden, some of them are clear and obvious, and every Muslim is commanded to adhere to them – neither given a choice in the matter nor any opposition allowed. Allaah [The Exalted] said:

وما كان لمؤمن ولا مؤمنة إذا قضى الله ورسوله أمرا أن يكون لهم الخيرة من أمرهم ومن يعص الله ورسوله فقد ضل ضلالا مبينا

It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error. [Surah Al-Ahzaab. Aayah 36]

Allaah said: [فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليما – But no, by your Lord, they can have no Faith, until they make you (O Muhammad ) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission]. [Surah An-Nisaa. Aayah 65]

Allaah said: [فإن تنازعتم في شيء فردوه إلى الله والرسول – (And) if you differ in anything amongst yourselves, refer it to Allah (i.e. the Book of Allaah) and His Messenger (i.e. go to the Messenger whilst he was alive and refer to his Sunnah after he has passed away]. [Surah An-Nisaa. Aayah 59]

Allaah said: [وما اختلفتم فيه من شيء فحكمه إلى الله – And in whatsoever you differ, the decision thereof is with Allah (He is the ruling Judge)]. [Surah Ash-Shooraa. Aayah 10]

All praise is due to Allaah, when this first affair is examined, you’ll find it to be in conformity with justice and wisdom, in agreement with the welfare of the people and repels corruption.

The second category are those matters that are ambiguous in their origin or in their application to reality, and the inclusion of matters in them has aspects about which it is unknown whether they are negated or affirmed in the Sharee’ah, to be sought after or shunned. So, with regards to these affairs, they (i.e. the rulers and scholars) have been commanded to establish consultation, look into them from all its aspects, contemplate the conditions and rules that depend on them, the goals and objectives that result from them, compare the welfare and disadvantages, and to give preference to the most upright among them. Allaah [The Exalted] said: [وشاورهم في الأمر – and consult them in the affairs]. [Surah Aal Imran. Aayah 159]

And Allaah stated about all the believers: [وأمرهم شورى بينهم – And they (conduct) their affairs by mutual consultation]. [Surah Ash-Shooraa. Aayah 38]

With regards to this matter, the Legislator has given more room in it after establishing the rules and foundations that are compatible with every time and place, no matter how circumstances change and advance. When the fundamental principles of the Sharee’ah are used when passing judgment on those those affairs that are of a general nature and the side issues linked to them, the affairs will become upright, the worldly and religious affairs are set right, the affairs of people are rectified, and evils and harms are repelled from them. However, this requires councils that bring together those sensible people who give sincere advice – the possessors of sober minds, broad intelligence, sound opinion and broad insight (that agrees with the Qur’aan and Sunnah), so that internal issues are examined one by one, a research that includes the aspects of the issue is carried out, the affairs perceive as they should be, a clear understanding of what they depends on, the means to attaining them if the intent is that they are to be pursued, a clear perception of the overall and partial benefits and welfare that will result from them, a study of the best and easiest way to obtain them, a study of the harmful issues that are to be repelled and tracing their causes and sources from which they emerge, resolving them as much as possible and then striving to eliminate them completely if possible; but if not possible, then at least reducing and lessening their evil outcomes. Allaah [The Exalted] said: [فاتقوا الله ما استطعتم – Fear Allaah as much as you can]. [Surah At-Taghaabun. Aayah 16]

Commentary: In this section, the author speaks about domestic and foreign politics – the relationship between the people of a nation and their dealings with other nations. He first mentioned the general rules and fundamental principles which the people of the Islamic faith must adhere to. Allaah said:

إن الله يأمر بالعدل والإحسان وإيتاء ذي القربى وينهى عن الفحشاء والمنكر والبغي يعظكم لعلكم تذكرون وأوفوا بعهد الله إذا عاهدتم ولا تنقضوا الأيمان بعد توكيدها وقد جعلتم الله عليكم كفيلا

Verily, Allah enjoins Al-Adl (i.e. justice and worshipping none but Allah Alone – Islamic Monotheism) and Al-Ihsan [i.e. to be patient in performing your duties to Allah, totally for Allah’s sake and in accordance with the Sunnah (legal ways) of the Prophet in a perfect manner], and giving (help) to kith and kin (i.e. all that Allah has ordered you to give them e.g., wealth, visiting, looking after them, or any other kind of help, etc.): and forbids Al-Fahsha’ (i.e all evil deeds, e.g. illegal sexual acts, disobedience of parents, polytheism, to tell lies, to give false witness, to kill a life without right, etc.), and Al-Munkar (i.e all that is prohibited by Islamic law: polytheism of every kind, disbelief and every kind of evil deeds, etc.), and Al-Baghy (i.e. all kinds of oppression), He admonishes you, that you may take heed. And fulfill the Covenant of Allah (Bai’a: pledge for Islam) when you have covenanted, and break not the oaths after you have confirmed them, and indeed you have appointed Allah your surety]. [Surah An-Nahl. Aayaat 90-91]

These two above verses contain the approach which a Muslim must apply in his (or her) dealings. And with regards these verses that contain commands and prohibitions, some of them are clear and obvious – issues that are clearly stipulated by way of text and there is no room for Ijtihaad in regarding them.

As for the other type regarding which there is no specific text, then room is given for ijtihaad. (see footnote b) So, one must return to the senior scholars and those scholars who are firmly grounded in knowledge in order that they derive the sound understanding regarding them. Allaah [The Exalted] said:

وَإِذَا جَآءَهُمۡ أَمۡرٌ۬ مِّنَ ٱلۡأَمۡنِ أَوِ ٱلۡخَوۡفِ أَذَاعُواْ بِهِۦ‌ۖ وَلَوۡ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُوْلِى ٱلۡأَمۡرِ مِنۡہُمۡ لَعَلِمَهُ ٱلَّذِينَ يَسۡتَنۢبِطُونَهُ ۥ مِنۡہُمۡ‌ۗ وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَيۡڪُمۡ وَرَحۡمَتُهُ ۥ لَٱتَّبَعۡتُمُ ٱلشَّيۡطَـٰنَ إِلَّا قَلِيلاً۬

When there comes to them some matter regarding (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of Allah upon you, you would have followed Shaitan (Satan), save a few of you. [Surah An-Nisaa. Aayah 83]

This shows that matters regarding public safety whose rulings are not clear, a scholar does not look at them on his own; rather he sits with other scholars for consultation, study the affair, examine the affair with insight and weigh up the affair based on the principles stated by the author. As for if the common people and the beginner students of knowledge enter into these matters of public safety and everyone gives a verdict, then chaos will ensue and the affairs of the people will end up in a state of confusion (right and wrong not distinguished). (1)

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Footnote a: Siyaasah

Allaah [The Exalted] said:

إِنَّ ٱللَّهَ يَأۡمُرُكُمۡ أَن تُؤَدُّواْ ٱلۡأَمَـٰنَـٰتِ إِلَىٰٓ أَهۡلِهَا وَإِذَا حَكَمۡتُم بَيۡنَ ٱلنَّاسِ أَن تَحۡكُمُواْ بِٱلۡعَدۡلِ‌ۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦۤ‌ۗ إِنَّ ٱللَّهَ كَانَ سَمِيعَۢا بَصِيرً۬ا
يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِى ٱلۡأَمۡرِ مِنكُمۡ‌ۖ فَإِن تَنَـٰزَعۡتُمۡ فِى شَىۡءٍ۬ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأَخِرِ‌ۚ ذَٲلِكَ خَيۡرٌ۬ وَأَحۡسَنُ تَأۡوِيلاً

Verily! Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever All-Hearer, All-Seer. O you who believe! Obey Allah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination. [Surah An-Nisaa. Verses 58-59]

Imaam Muhammad Ibn Saaleh al-Uthaymeen [may Allaah have mercy upon him] said, “The scholars say that the first verse was revealed regarding the rulers – that it is obligated on them to render back the trusts to those whom they are due and that when they judge between the people they do so with justice. And the second verse was revealed regarding those under the ruler’s authority, the armies and other than them- that it is obligated on them to obey the rulers who establish justice in their distributions, rulings, military expeditions and other affairs, except when they command one to commit an act of disobedience to Allaah, because there cannot be obedience to the creation in disobedience to Allaah. And if they differ in any matter, they should return to the book of Allaah and the Sunnah of His Messenger. If the rulers do not do this, then they are only obeyed in that which is in agreement with obedience to Allaah and His Messenger, their rights are fulfilled just as Allaah and His Messenger commanded and they are aided in righteousness and piety, but not in sin and transgression”. [An Excerpt from ‘As-Siyaasah Ash-Shar’iyyah 16-18. Slightly paraphrased]

Siyaasah is to look after the affairs of the citizens. It includes 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 and its set-ups. [At-taleeq Alaa As-Siyaasah Ash-Shar’iyyah. Slightly paraphrased. Page 5 by Imaam Muhammad Ibn Saaleh al-Uthaymeen]

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. Paraphrased]

How to Deal With Rulers

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/

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]

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]”. [Majmoo Fataawaa 8/209]

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]

Footnote b: Differing in Matters Where there is Room for Ijtihād Should not be Allowed to Damage our Unity―Ibn Taymiyyah and Al-Fawzān: https://abukhadeejah.com/differing-where-there-is-room-for-ijtihad-should-not-damage-our-unity/


[Ref 1: An Excerpt from 27mins 02secs to 45mins 26secs. https://www.al-badr.net/detail/hKHE35qsTg paraphrased]