al-ghazalli
07-01-08, 04:13 AM
As Salam Alukum
In the Name of Allah the Most Merciful, the Most Compassionate
Bismillah wal Hamdulilah was Salatu was Salam 'ala Sayyidina Rasul Allah.
This is a summray of Imam Ibn Taymiyah's As-Siyasa al-Shar`iyah
“The Religious Government”.
Translated by Dr. Omar Farrukh
Introduction, Book of Counsel, and Book of Political Authority.
Ibn Taymiyah begins by saying that he is writing this treatise on public and private religious law in accordance with the following two verses of the Qur’an:
“Surely Allah commands you to make over trusts to those worthy of them, and that when you judge between people, you judge with justice. Surely Allah admonishes you with what is excellent. Surely Allah is ever Hearing, Seeing. O you who believe, obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything refer it to Allah and the Messenger, if you believe in Allah and the Last Day. This is best and more likely to (achieve) the end.” (4:58-59)
And the following hadith,
“Allah is pleased to see you comply with three rules: to worship Allah, to hold fast by the covenant of Allah all together and be not disunited; and to be mutually sincere with those to whom Allah has given authority over you.” (p.12)
Ibn Taymiyyah remarks that the first Qur’anic verse above was, according to the ulema, revealed “in connection with those in authority; they should make over trust to those worthy of them and that they should administer justice fairly; while the second Verse was revealed with reference to the ruled, in the armies or elsewhere; they should obey those in authority over them who are actually in command in that which concerns the division of booty, the decision on the general policy, and in sending out of expiditions.” (p.12) Ibn Taymiyah explains however that the exception is in that which the ruler commands that is against Allah’s command – as there is no obedience of the created in disobedience to the Creator.
“Anyone carrying out a public function should entrust the affairs of the Muslims to the best Muslim capable of managing these affairs.”
One should not give governmental jobs because of friendship or relationship as this is betrayal of the State.
It is a duty of the man in office to look for the best of the Muslims when he delegates the subordinate offices under him.
“A man might prefer one officer to another because he received from him a sum of money which he did not deserve, but he wished to increase his wealth or preserve it intact, or perhaps the officer had been lenient to him in some way. This is also unfaithful to Allah, to his Messenger as well as to his trusts.” (p.17)
Whoever makes over the trusts to those worthy of them, though he is at variance with them, will be aided by Allah: Allah will preserve him and preserve his wealth and posterity after him. But he who follows his own instinct, Allah will punish him (and deprive him) of that which he had aimed at: Allah will humiliate his posterity and annihilate his wealth.”
Ibn Taymiyyah remarks that Umar ibn Abdal Aziz’s successes were because of his righteous conduct, and that this is proof that righteous leadership is blessed by Allah.
If offices are assigned to people unworthy to fulfill those offices then the Last Day is at hand. This was told to us in a hadith of the Prophet narrated in Bukhari’s Sahih.
There is unanimity of the Muslims that the guardian of a minor, orphan, or religious domains, etc. should administer their affairs in their trust to the best of their knowledge and effort. This is why Allah said, “And approach not the property of the orphan except in the best manner” (6:153). Allah did not say “the good manner” but instead “the best manner.”
Ibn Taymiyah narrates the following hadiths from the Prophet:
“Everyone of you is a shepherd, and everyone of you is responsible for his flock; the Caliph who rules the people is a shepherd and he is responsible for those whom he governs; the woman is a shepherdess in her husband’s house, and she is responsible for the household; the youngster is a shepherd in regard to his father’s wealth, and he is responsible for the money at his disposal; the slave is a shepherd as regards to his master’s possessions, and he is responsible for these possessions. Lo! Everyone of you is a shepherd and everyone of you is responsible for his flock” (Sahihayn Hadith).
“Any shepherd to whom Allah has entrusted his flock who dies one day, after having cheated his subjects (but without repenting of his faults), Allah will not allow him to breathe the odor of Paradise.” (Sahih Muslim).
Ibn Taymiyah gives the explanation of the hadith as, “Creatures are the servants of Allah, and viceroys represent Allah among his servants; they are the overseers of these servants: they occupy a position similar to that of the two partners in relation to each other; they partake of the function of the viceroy and of the legal representative. When the custodian or the legal representative delegates some of his power to another man, when he could have delegated it to a man more expert in commerce or in the administration of lands and buildings, or when he sells the goods at a low price, and a purchaser willing to pay a higher price is available, then this custodian or legal representative has cheated the man who entrusted him with his affairs. More especially if there was between the custodian and the delegate a friendship or relationship. The custodian would then hate the appointed delegate and disdain him and consider that the delegate has cheated him to do a favor to a relative or friend of his.” (p. 21)
One should chose the best man in office; but it is not always possible to do so thus the best man available should be chosen. One must do ones best in trying to chose the best man.
One must do the best one can; but “Allah places no soul beyond the scope of its ability” and Allah says “fear Allah as much as you are able.” If one is prevented from selecting the best person available because of incapacity – then:
If the appointed official’s position was unnecessary; or there was no need for that official in the office concerned then the one who selected him and delegated him for that office will be punished.
If the appointed official was chosen because of disloyalty; the person who chose him will also be punished.
The formal bestowal, confirmation, or presentation of rank or office, rests on two bases: capacity and loyalty.
The Qur’an says “Surely, the best of those that thou can employ is the strong faithful one.” (28:26), and Allah said to Joseph, “Surely, thou art in our presence today dignified, trusted. (22:54). In describing Gabriel, Allah says, “Surely, it is the word of abountiful Messenger, the possessor of strength, established in the presence of the Lord of the Throne; obeyed and faithful.” (89:19-21).
Capacity varies as to the public function intended.
Capacity relative to the command on the battlefield, is courage, experience in war affairs and stratage.
Capacity as a judge consists in knowledge of justice according to the Qur’an, the Hadith, and in the ability to carry out the sentences. There are three requirements in this respect: the fear of Allah, the upholding of Allah’s commandments at the expense of worldy gain and not to fear men.
Ibn Taymiyyah explains that it is rare that we find capacity and loyalty side by side in one person.
The best man for a public function is the one having a special capacity for it. When two men are candidates for the same public function, one of greater loyalty and the other of greater capacity, we choose the one more useful for this public function and less harmful (usually the capable, regardless of his loyalty or his personal behavior). In the case of the command of a battle we prefer the strong and brave, though he may be dissolute to the weak and incapable, though he may be loyal. The Imam Ahmad was asked once: who of the two should lead an expedition? The strong and dissolute or the righteous and weakling? Imam HAhmad said: in the case of the dissolute and storng, his strength would be at the service of the Muslims, while he alone suffers from his wantonness. The righteous and weakling on the other hand, enjoys the results of his righteousness, while the Muslims suffer from his weakness. Then, expiditions are preferred to be under the leadership of the strong and wanton.”
The Prophet used to send expiditions under the leadership of Khalid ibn Walid, even though the Prophet on many occasions disapproved of Kahlid’s actions. Khalid was the best man to lead expiditions although he sometimes, and the Prophet would still continually send him out.
The Prophet forbade Abu Dharr to be an overseer of any two persons, or the guardian of an orphan; although Abu Dharr was more loyal than Khalid ibn Walid.
Ibn Taymiyyah explains this is because the Prophet knew that Abu Dharr was weak, although it was related from the Prophet that neither heaven has sheltered nor Earth supporated a man more truthful than Abu Dharr.
When the highest officer is inclined towards kindness his representative should have some inclination towards severity. Equally true would be: when the highest officer is of stern character, his representative should be lenient, so that an equilibrium in their treatment of subordinates will be established.
Abu Bakr was lenient but Khalid ibn Walid was stern; Umar was stern but Abu `Ubdaida was lenient. Thus Abu Bakr appointed Khalid as his military chief to balance him out; and Umar appointed Abu `Ubaida as his military chief to balance him out as well. The Prophet told us to follow the Sunnah of Abu Bakr and Umar; although one was lenient and the other was stern.
The Prophet said, “I am the Prophet of mercy, I am the Prophet of fighting… I am the smiling warrior” Thus, every Caliph appointed his commander and chief of the army that would be moderate in the general policy of the state.
The nation of the Prophet Muhammad is also a nation not inclined to either extreme. Allah has said: “Muhammad is the Messenger of Allah, and those with him are firm of heart against the disbelievers, but compassionate among themselves. Thou seest them bowing down, prostrating themselves, seeking Allah’s grace and pleasure.”
If one man cannot ensure efficiency, several men should work on the problems. Thus, either the best man for the job must be chosen, or several men should be appointed to the same office.
Authority is maintained either by a strong ruler, ruling by fear, or by a benevolent ruler and agreement on the part of the ruled. In fact, both ways are needed to suit certain situations.
Choosing the best man in office is usually attained by knowing the aim of the public function and the way to achieve that aim.
The aim of the Muslim state is to “try to reform the religious life of the people, otherwise the people would be at a great loss, and would not benefit by what they may enjoy in this world. Also, a reformation of the worldly affairs is necessary for the establishment of the Religion.” (pg. 32)
“The discharge of a public function is two-sided: to divide the sums among those to whom the sums are due, and to punish the aggressors. He who does not transgress the limits (between good and evil, set by Allah), his worldly and lay conditions will be improved by Allah.”
When rulers have gone one way and their rulers another, there arises a contradictory situation. But, if the ruler does his best to improve both the religious and civil conditions of his subjects, he will be one of the noblest of his time and amongst the best of those who strive hard in the cause of Allah.
“The real aim of the men in office is that Religion be soley Allah’s and the word of Allah be uppermost. The word of Allah is a generic name for all Allah’s word, in His Book (in the Qur’an). So He has said, “We have sent our apostles with clear tokens, and we have caused the Book and the balance to descend with them, that men might observe fairness (57:25). So, the aim of sending messengers and revealing Books to them is to enable men to be fair in performing the duties due to Allah and those due to his creatures.
o “If two men were of the same caliber or if it was not known which of them was more meritorious then we resort to drawing lots as did Sa`d ibn Abi Waqqas on the day in the battle of Qadisiyyah when several people disputed the office of caller to prayer.”
The ruler cannot dispense with counsel; Allah enjoined his Prophet to take counsel together with his Companions, and he said, “and consult with them in matters. But when thou has determined, put they trust in Allah. Surely, Allah loves those who trust in Him.” (3:157). “No one took more counsel with his companions than the Messenger of Allah” said Abu Hurayra.
When the ruler takes counsel and one of them indicates to him what he should follow as prescribed by the Book of Allah, by the Sunnah of his Messenger, or by the consensus of the Muslims, he (the ruler) should comply with it. No other should be obeyed – though he might be a great man in the science of religion and in the affairs of the world.
And if the Muslims happened to quarrel over a matter, the ruler ought to ask every one of them in his opinion and the reason for expressing such an opinion. The opinion more in conformity with the Book of Allah and the Sunnah of his Messenger should be followed by him.
The rulers are of two classes: the princes and the learned men. These are those who if they aimed at reform, everyone would be reformed. It is the duty of each one of the members of these two classes to seek, in all that he says and does, obedience to Allah and His Messenger and conformity with that which the Book of Allah enjoins. And when it is possible in the critical times to know what the Book and the Sunnah indicate, then that should be followed.
It should be known that the exercise of authority of the people is one of the greatest religious duties. Neither religion nor world order may be established without it. The children of Adam, cannot insure the realization of their common interest except by meeting together, because every one of them is in need of every other one. And when they meet together it is inevitable for them to have a head so that the Prophet said, “If three of them were on a journey, they should choose one of them as prince” (related by Abu Dawud).
Imam Ahmad narrated in his Musnad that the Prophet said, “If three of you are in a desolate tract of land, one of you must be chief.” The Prophet has thereby enjoined that even such a small meeting – on a journey – there should be one chief implying thereby that men should behave in this way in all other kinds of meeting and because furthermore Allah has ordered that men should enjoin the good and prohibit evil. This can only be accomplished by force and authority. Also, all that Allah has enjoined like undertaking jihad, administering justice, performing pilgrimage, or Friday prayer or prayer on feast days, as well as relieving the oppressed and execution of penalties, can only become accomplished by force and authority. It is in reference to this that it is related, “the ruler is Allah’s shadow on earth.” It is also narrated that “Sixty years of a despotic ruler are better than one single night without a ruler.” Experience has proven this.
It is necessary that being in authority should be considered as a part of religion and as a good action that brings one nearer to Allah. Seeking to be nearer to Allah through obedience to Him and to His Messenger is the best of such actions. Unfortunately, the condition of most of the people is sopiled because they seek by the show of obedience of Allah to secure leadership and accumulate money. Thus, the Prophet said, “If two hungry wolves were let among sheep, they should cause no more devastation among these sheep than man’s craving for money and prestige would do to his Religion.”
Ibn Taymiyah criticizes those who totally left political life and concentrated only on the next life as well as those who did not care about the next life and just wanted power in political life. Political authority and religion are interdependent on each other. A just society is only formed through adherence of religion; and religion is only fully implemented through political authority in its backing.
The middle way is that the exercise of authority to establish religion and world order is the way of those on whom Allah has bestowed favors from among the prophets, the truthful, the faithful, and the righteous, which is the way of the Prophet Muhammad, as well as the way of his successors.
There are two faulty ways – the way of the man who is given up to religion without an effort to render it perfect through authority, war and wealth; and the way of the man who busies himself with authority, war, and wealth without any intention of establishing his religion therewith – these ways both bring on the wrath of Allah and bring people astray.
Everyone should give preference in his actions to what the Qur’an and the Tradition have enjoined, for the sake of Allah, and to ask Allah (the favours) Allah has for us and which can be secured only through His help.
Furthermore, the prosperity in the affairs of this world supports the Religious life as Mu`adh ibn Jabal said, “O son of Adam, you are in need of your share of this world, but to your share of the hereafter you are in more need. So if you began by taking care of yoru share of the hereafter, it would secure by the way your share of this world in the best accommodation; but if you began with the affairs of this world, you would miss your share of the hereafter and risk your share of this world.”
In the Name of Allah the Most Merciful, the Most Compassionate
Bismillah wal Hamdulilah was Salatu was Salam 'ala Sayyidina Rasul Allah.
This is a summray of Imam Ibn Taymiyah's As-Siyasa al-Shar`iyah
“The Religious Government”.
Translated by Dr. Omar Farrukh
Introduction, Book of Counsel, and Book of Political Authority.
Ibn Taymiyah begins by saying that he is writing this treatise on public and private religious law in accordance with the following two verses of the Qur’an:
“Surely Allah commands you to make over trusts to those worthy of them, and that when you judge between people, you judge with justice. Surely Allah admonishes you with what is excellent. Surely Allah is ever Hearing, Seeing. O you who believe, obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything refer it to Allah and the Messenger, if you believe in Allah and the Last Day. This is best and more likely to (achieve) the end.” (4:58-59)
And the following hadith,
“Allah is pleased to see you comply with three rules: to worship Allah, to hold fast by the covenant of Allah all together and be not disunited; and to be mutually sincere with those to whom Allah has given authority over you.” (p.12)
Ibn Taymiyyah remarks that the first Qur’anic verse above was, according to the ulema, revealed “in connection with those in authority; they should make over trust to those worthy of them and that they should administer justice fairly; while the second Verse was revealed with reference to the ruled, in the armies or elsewhere; they should obey those in authority over them who are actually in command in that which concerns the division of booty, the decision on the general policy, and in sending out of expiditions.” (p.12) Ibn Taymiyah explains however that the exception is in that which the ruler commands that is against Allah’s command – as there is no obedience of the created in disobedience to the Creator.
“Anyone carrying out a public function should entrust the affairs of the Muslims to the best Muslim capable of managing these affairs.”
One should not give governmental jobs because of friendship or relationship as this is betrayal of the State.
It is a duty of the man in office to look for the best of the Muslims when he delegates the subordinate offices under him.
“A man might prefer one officer to another because he received from him a sum of money which he did not deserve, but he wished to increase his wealth or preserve it intact, or perhaps the officer had been lenient to him in some way. This is also unfaithful to Allah, to his Messenger as well as to his trusts.” (p.17)
Whoever makes over the trusts to those worthy of them, though he is at variance with them, will be aided by Allah: Allah will preserve him and preserve his wealth and posterity after him. But he who follows his own instinct, Allah will punish him (and deprive him) of that which he had aimed at: Allah will humiliate his posterity and annihilate his wealth.”
Ibn Taymiyyah remarks that Umar ibn Abdal Aziz’s successes were because of his righteous conduct, and that this is proof that righteous leadership is blessed by Allah.
If offices are assigned to people unworthy to fulfill those offices then the Last Day is at hand. This was told to us in a hadith of the Prophet narrated in Bukhari’s Sahih.
There is unanimity of the Muslims that the guardian of a minor, orphan, or religious domains, etc. should administer their affairs in their trust to the best of their knowledge and effort. This is why Allah said, “And approach not the property of the orphan except in the best manner” (6:153). Allah did not say “the good manner” but instead “the best manner.”
Ibn Taymiyah narrates the following hadiths from the Prophet:
“Everyone of you is a shepherd, and everyone of you is responsible for his flock; the Caliph who rules the people is a shepherd and he is responsible for those whom he governs; the woman is a shepherdess in her husband’s house, and she is responsible for the household; the youngster is a shepherd in regard to his father’s wealth, and he is responsible for the money at his disposal; the slave is a shepherd as regards to his master’s possessions, and he is responsible for these possessions. Lo! Everyone of you is a shepherd and everyone of you is responsible for his flock” (Sahihayn Hadith).
“Any shepherd to whom Allah has entrusted his flock who dies one day, after having cheated his subjects (but without repenting of his faults), Allah will not allow him to breathe the odor of Paradise.” (Sahih Muslim).
Ibn Taymiyah gives the explanation of the hadith as, “Creatures are the servants of Allah, and viceroys represent Allah among his servants; they are the overseers of these servants: they occupy a position similar to that of the two partners in relation to each other; they partake of the function of the viceroy and of the legal representative. When the custodian or the legal representative delegates some of his power to another man, when he could have delegated it to a man more expert in commerce or in the administration of lands and buildings, or when he sells the goods at a low price, and a purchaser willing to pay a higher price is available, then this custodian or legal representative has cheated the man who entrusted him with his affairs. More especially if there was between the custodian and the delegate a friendship or relationship. The custodian would then hate the appointed delegate and disdain him and consider that the delegate has cheated him to do a favor to a relative or friend of his.” (p. 21)
One should chose the best man in office; but it is not always possible to do so thus the best man available should be chosen. One must do ones best in trying to chose the best man.
One must do the best one can; but “Allah places no soul beyond the scope of its ability” and Allah says “fear Allah as much as you are able.” If one is prevented from selecting the best person available because of incapacity – then:
If the appointed official’s position was unnecessary; or there was no need for that official in the office concerned then the one who selected him and delegated him for that office will be punished.
If the appointed official was chosen because of disloyalty; the person who chose him will also be punished.
The formal bestowal, confirmation, or presentation of rank or office, rests on two bases: capacity and loyalty.
The Qur’an says “Surely, the best of those that thou can employ is the strong faithful one.” (28:26), and Allah said to Joseph, “Surely, thou art in our presence today dignified, trusted. (22:54). In describing Gabriel, Allah says, “Surely, it is the word of abountiful Messenger, the possessor of strength, established in the presence of the Lord of the Throne; obeyed and faithful.” (89:19-21).
Capacity varies as to the public function intended.
Capacity relative to the command on the battlefield, is courage, experience in war affairs and stratage.
Capacity as a judge consists in knowledge of justice according to the Qur’an, the Hadith, and in the ability to carry out the sentences. There are three requirements in this respect: the fear of Allah, the upholding of Allah’s commandments at the expense of worldy gain and not to fear men.
Ibn Taymiyyah explains that it is rare that we find capacity and loyalty side by side in one person.
The best man for a public function is the one having a special capacity for it. When two men are candidates for the same public function, one of greater loyalty and the other of greater capacity, we choose the one more useful for this public function and less harmful (usually the capable, regardless of his loyalty or his personal behavior). In the case of the command of a battle we prefer the strong and brave, though he may be dissolute to the weak and incapable, though he may be loyal. The Imam Ahmad was asked once: who of the two should lead an expedition? The strong and dissolute or the righteous and weakling? Imam HAhmad said: in the case of the dissolute and storng, his strength would be at the service of the Muslims, while he alone suffers from his wantonness. The righteous and weakling on the other hand, enjoys the results of his righteousness, while the Muslims suffer from his weakness. Then, expiditions are preferred to be under the leadership of the strong and wanton.”
The Prophet used to send expiditions under the leadership of Khalid ibn Walid, even though the Prophet on many occasions disapproved of Kahlid’s actions. Khalid was the best man to lead expiditions although he sometimes, and the Prophet would still continually send him out.
The Prophet forbade Abu Dharr to be an overseer of any two persons, or the guardian of an orphan; although Abu Dharr was more loyal than Khalid ibn Walid.
Ibn Taymiyyah explains this is because the Prophet knew that Abu Dharr was weak, although it was related from the Prophet that neither heaven has sheltered nor Earth supporated a man more truthful than Abu Dharr.
When the highest officer is inclined towards kindness his representative should have some inclination towards severity. Equally true would be: when the highest officer is of stern character, his representative should be lenient, so that an equilibrium in their treatment of subordinates will be established.
Abu Bakr was lenient but Khalid ibn Walid was stern; Umar was stern but Abu `Ubdaida was lenient. Thus Abu Bakr appointed Khalid as his military chief to balance him out; and Umar appointed Abu `Ubaida as his military chief to balance him out as well. The Prophet told us to follow the Sunnah of Abu Bakr and Umar; although one was lenient and the other was stern.
The Prophet said, “I am the Prophet of mercy, I am the Prophet of fighting… I am the smiling warrior” Thus, every Caliph appointed his commander and chief of the army that would be moderate in the general policy of the state.
The nation of the Prophet Muhammad is also a nation not inclined to either extreme. Allah has said: “Muhammad is the Messenger of Allah, and those with him are firm of heart against the disbelievers, but compassionate among themselves. Thou seest them bowing down, prostrating themselves, seeking Allah’s grace and pleasure.”
If one man cannot ensure efficiency, several men should work on the problems. Thus, either the best man for the job must be chosen, or several men should be appointed to the same office.
Authority is maintained either by a strong ruler, ruling by fear, or by a benevolent ruler and agreement on the part of the ruled. In fact, both ways are needed to suit certain situations.
Choosing the best man in office is usually attained by knowing the aim of the public function and the way to achieve that aim.
The aim of the Muslim state is to “try to reform the religious life of the people, otherwise the people would be at a great loss, and would not benefit by what they may enjoy in this world. Also, a reformation of the worldly affairs is necessary for the establishment of the Religion.” (pg. 32)
“The discharge of a public function is two-sided: to divide the sums among those to whom the sums are due, and to punish the aggressors. He who does not transgress the limits (between good and evil, set by Allah), his worldly and lay conditions will be improved by Allah.”
When rulers have gone one way and their rulers another, there arises a contradictory situation. But, if the ruler does his best to improve both the religious and civil conditions of his subjects, he will be one of the noblest of his time and amongst the best of those who strive hard in the cause of Allah.
“The real aim of the men in office is that Religion be soley Allah’s and the word of Allah be uppermost. The word of Allah is a generic name for all Allah’s word, in His Book (in the Qur’an). So He has said, “We have sent our apostles with clear tokens, and we have caused the Book and the balance to descend with them, that men might observe fairness (57:25). So, the aim of sending messengers and revealing Books to them is to enable men to be fair in performing the duties due to Allah and those due to his creatures.
o “If two men were of the same caliber or if it was not known which of them was more meritorious then we resort to drawing lots as did Sa`d ibn Abi Waqqas on the day in the battle of Qadisiyyah when several people disputed the office of caller to prayer.”
The ruler cannot dispense with counsel; Allah enjoined his Prophet to take counsel together with his Companions, and he said, “and consult with them in matters. But when thou has determined, put they trust in Allah. Surely, Allah loves those who trust in Him.” (3:157). “No one took more counsel with his companions than the Messenger of Allah” said Abu Hurayra.
When the ruler takes counsel and one of them indicates to him what he should follow as prescribed by the Book of Allah, by the Sunnah of his Messenger, or by the consensus of the Muslims, he (the ruler) should comply with it. No other should be obeyed – though he might be a great man in the science of religion and in the affairs of the world.
And if the Muslims happened to quarrel over a matter, the ruler ought to ask every one of them in his opinion and the reason for expressing such an opinion. The opinion more in conformity with the Book of Allah and the Sunnah of his Messenger should be followed by him.
The rulers are of two classes: the princes and the learned men. These are those who if they aimed at reform, everyone would be reformed. It is the duty of each one of the members of these two classes to seek, in all that he says and does, obedience to Allah and His Messenger and conformity with that which the Book of Allah enjoins. And when it is possible in the critical times to know what the Book and the Sunnah indicate, then that should be followed.
It should be known that the exercise of authority of the people is one of the greatest religious duties. Neither religion nor world order may be established without it. The children of Adam, cannot insure the realization of their common interest except by meeting together, because every one of them is in need of every other one. And when they meet together it is inevitable for them to have a head so that the Prophet said, “If three of them were on a journey, they should choose one of them as prince” (related by Abu Dawud).
Imam Ahmad narrated in his Musnad that the Prophet said, “If three of you are in a desolate tract of land, one of you must be chief.” The Prophet has thereby enjoined that even such a small meeting – on a journey – there should be one chief implying thereby that men should behave in this way in all other kinds of meeting and because furthermore Allah has ordered that men should enjoin the good and prohibit evil. This can only be accomplished by force and authority. Also, all that Allah has enjoined like undertaking jihad, administering justice, performing pilgrimage, or Friday prayer or prayer on feast days, as well as relieving the oppressed and execution of penalties, can only become accomplished by force and authority. It is in reference to this that it is related, “the ruler is Allah’s shadow on earth.” It is also narrated that “Sixty years of a despotic ruler are better than one single night without a ruler.” Experience has proven this.
It is necessary that being in authority should be considered as a part of religion and as a good action that brings one nearer to Allah. Seeking to be nearer to Allah through obedience to Him and to His Messenger is the best of such actions. Unfortunately, the condition of most of the people is sopiled because they seek by the show of obedience of Allah to secure leadership and accumulate money. Thus, the Prophet said, “If two hungry wolves were let among sheep, they should cause no more devastation among these sheep than man’s craving for money and prestige would do to his Religion.”
Ibn Taymiyah criticizes those who totally left political life and concentrated only on the next life as well as those who did not care about the next life and just wanted power in political life. Political authority and religion are interdependent on each other. A just society is only formed through adherence of religion; and religion is only fully implemented through political authority in its backing.
The middle way is that the exercise of authority to establish religion and world order is the way of those on whom Allah has bestowed favors from among the prophets, the truthful, the faithful, and the righteous, which is the way of the Prophet Muhammad, as well as the way of his successors.
There are two faulty ways – the way of the man who is given up to religion without an effort to render it perfect through authority, war and wealth; and the way of the man who busies himself with authority, war, and wealth without any intention of establishing his religion therewith – these ways both bring on the wrath of Allah and bring people astray.
Everyone should give preference in his actions to what the Qur’an and the Tradition have enjoined, for the sake of Allah, and to ask Allah (the favours) Allah has for us and which can be secured only through His help.
Furthermore, the prosperity in the affairs of this world supports the Religious life as Mu`adh ibn Jabal said, “O son of Adam, you are in need of your share of this world, but to your share of the hereafter you are in more need. So if you began by taking care of yoru share of the hereafter, it would secure by the way your share of this world in the best accommodation; but if you began with the affairs of this world, you would miss your share of the hereafter and risk your share of this world.”